4 


iSfe. 


###♦♦■#### 

fij  O  ZJ  ^         ,  ^  "^  ^  *•  ilZ 


-^^'^ 


A 


If  thou  art  borrowed  by  a  friend. 
Right  welcome  shall  he  be, 

To  read,  to  study — not  to  lend- 
But  to  return  to  me. 


Not  that  imparted  knowledge  dotli 
Diminish  learning's  store ; 

But  Books.  I  find,  if  often  lent, 
Return  to  me  no  more. 


Read  slowly^  'pause frequently^  think  seriously, 
keep  cleanly,  return  duly,  I'Jith  the  corners  of 
the  leaves  not  turned  down. 


Baltimore,  dth  month,  1830 

W^p  ^sE^^   ^^SBSi*^ 


THIS  BOOK  BELONGS  TO 

JOSEPH  TOWNSEND.    W" 


.f.' 


w 


rjtr^j^  c^ /'' 


/r/r 


A  N 


HUMBLE,     EARNEST,    AND 
AFFECTIONATE 

ADDRESS 

TO  THE 

CLERGY. 


By  WILLIAM  LAW,  a.  m. 


TO    WHICH    IS    PREriXED, 

K    SHORT    ACCOUNT 

or  ins 
L  II  E    AND    CHARACTER, 

STANFORD,    IN    NINE  PARTNERS, 

PraNTFJ)    BY    DANIEL    LAWBENCE,     FOR.    SAMUEL    THO^H 

AND    JOSEPH    C,    DfiANE.       1803. 


,n   *?  » > 

^QifJS    ACCOUNT    OF         \    ,  fl^ 

itTTl 
Wl  L  L  I  A  M    L  A  W, 


Author  of  the  folloTuing  Address^  and  divers  other 
Religious   Tra^s^ 


HE  was  born  at  King's  Cliff,  a  market  town  la 
Northamptonfliire,  (G.  B.)  in  the  year  1687. — 
His  parents  were  of  good  repute,  and  in  circumflances 
which  enabled  them  to  give  him  a  liberal  education.-— 
He  was  lent  early  to  the  univerfity  of  Cambridge,  and 
was  of  Emmanuel  College ,  where  his  fuperior  genius 
foon  diilinguiihed  itfelf  by  three  letters  to  (Hoadiy )  the 
bifhop  of  Bangor,  fo  greatly,  that  upon  their  publica- 
tion, the  celebrated  biihop  Atterbury  waited  upon  him, 
and  made  him  this  compliment:  *^  Mr.  Law,  from 
your  writings,  inftead  of  feeing  a  youth,  I  ihould  have 
cxpecled  to  fee  grey  hairs."  The  univerfal  applaufe 
thofe  three  letters  met  with,  inftead  of  filling  his  mind 
with  pride  and  vanity,  the  two  pregnant  attendants  of 
fuperior  abilities  and  human  applaufe,  only  ferved  to 
make  him  the  more  retired  from  the  world,  in  order 
the  more  deeply  to  look  into  himfelf. 

He  lived  a  fmgle  life,  and  the  laft  twenty  years  of  it 
in  the  fame  town  in  which  he  was  born  ;  but  the  reafons 
of  his  not  continuing  in  the  miniftry  can  only  be  con- 
jeftured  :  For  it  is  not  Is^nown  that  he  ever  acquainted 
any  one  with  them. 


4  SOME  ACCOUNT  OF 

As  to  Viis  fentiments  concerning  all  churches  of  the 
prefent  time,  they  are  fufficiently  muni  left  in  his  wri- 
ti  igs  ;  and  they  are,  that  ail  of  theoi  are  in  a  fallen 
llaie,  both  with  refpe6l  to  do6lrine  and  pra6lice,  having 
wandered  very  fi'^r  fronn  the  truth,  and  the  ipirit  of  the 
gofpel,  placing  religion  in  a  regular  round  of  formal, 
dull  duties,  or  perfornxances,' aild  empty,  groundlefs 
do6trines,  indead  of  the  real  love  of  God  and  man. — 
The  firfl  fruits  which  his  retirement  produced  were  his 
two.  excellent  treatifes  of  Christian  PerfeElion  and  Scri^ 
cus  Call  to  a  De^vout  and  Holy  Life,  From  thefe  inftruc- 
tive  writings,  by  a  gradual  progrefs  in  fpirituality  and 
found  philoibphy,  Providence  called  him  (when  he  was 
duly  qualified  for  it)  to  illuftrate  and  unfold  deep  my  Rio 
writings,  which  he  hath  done  with  much  fulnefs  and 
depth  of  penetration. 

In  the  year  1 727  he  founded  a  charity«fchool  at  King's 
Cliff,  and  afterwards  added  two  tenements  for  two 
ancient  \7omen,  with  a  weekly  allowance. 

In  the  year  V  ^^5^  Elizabeth  Huchinfon,  reli6l  of 
Archibald  Huchlnfon,  Efq.  of  Weftminfter,  founded 
another  fchool  in  the  fame  place,  for  the  education  and 
clothing  of  eighteen  poor  boys,  and  afterwards  added 
to  it  four  liule  t:mements  for  four  ancient  widows.— 
Thefe  charities  are  under  the  dire61ion  of  fix  truftees, 
and  are  ahvays  to  be  appropriated  only  to  the  benefit 
of  the  town  of  King's  Cliff. 

The  following  circumftances  whereby  he  was  ena- 
bled to  be  exteiifively  ufeful,  arc  remarkable. — Atten- 
ding the  fc!iaO:  of  the  fons  of  the  clergy  at  St.  Paul's  Ca- 
thedra!, a  gentleman  who  was  unknown  to  him  came 
to  him  and  siked  his  name,  to  whom  he  modeftly  an- 
iVered^  '-My  name,  Sir,  is  William  Law."  Where- 
upon the  geniieman  gave  him  a  letter  dire6led  to  our 
author  himfelf,  wniich  he,  for  the  prefent,  put  into  his 
pocket,  and  v/hich,  upon  opening  it  at  a  convenient 
opportunity,  he  found  enclofed  a  bank  note  for  one 
thoufand  pounds  fterling  j  and  at  another  time  a  bank 


WILLIAM  LAW.  S 

note  for  five  hundred  pounds  (terling,  was  fent  him 
from  an  unknown  hand.     Note  here,  thm  the  above 

named  Elizabeth  HuchinfoHj  and Gil}bons, 

retiring  from  the  diftracling  eares  that  attend  gentle- 
women in  high  life^  lodged  their  money  in  the  public 
funds,  and  lived  with  W.  Law  for  feveral  years  before 
his  death  ;  and  afterwards  refided  very  amicably  in  the 
houfe  which  he  left;  never  going  up  to  London,  but 
enjoying  the  fweets  of  retirement. 

George  Ward,  that  feii'-denying  myftic,  to  whom 
feveral  of  Law's  letters  v/hich  have  been  publifhed  are 
directed,  a  moft  amiable  man,  fcarce  known  to  the 
world,  commonly  vifited  them  once  a  year. 

That  truly  pious  and  catholic-fpirited  writer,  doftor 
Philip  Doddridgej  in  a  fermon  to  young  perfons^  has 
the  following  pafiage  concerning  William  Law.  '  It  is 
an  awakening  faying  of  one  of  the  moft  lively  and  pa- 
thetic, as  well  as  moft  pious  writers  which  our  age  has 
produced,  ''  that  the  condition  of  man  in  his  natural 
ftate,  feems  to  be  likcthatof  a  perfon  fick  of  a  variety 
of.difeafes,  knowing  neither  his  diftemper  nor  cure,  but 
unhappily  enclofed  in  a  place  where  he  could  hear,  or 
fee,  or  tafte,  or  feel  nothing,  but  v/hat  tended  to  en- 
flame  his  diforder."  Law  c^f  Christian  FerfcSiion,  p.  11, 

The  writer  of  the  Life  of  John  Buncle  (a  noted  deifl) 
after  having  unreafonably  cenfured  William  Law,  as  a 
Vifionary  and  Enthufiaft,  &c.  v/as  obliged  to  acknowl- 
edge the  followiBg  excellent  charadler  of  him  and  the 
aforementioned  treatifes.  '^  The  reverend  nonjurer, 
Mr.  VV^illiam  Law,  was  a  man  of  fenfe,  a  fine  writer, 
and  a  fine  gentleman-  His  temper  was  charming, 
fv/eet,  and  delightful ;  and  his  manners  quite  primi- 
tive, and  uncommonly  pious  :  He  was  all  charity  and 
goodnefs,  and  fo  foft  and  gentle  in  converfation,  that 
I  have  thought  myfelf  in  company  with  one  of  the  m.en 
of  the  frrft  church  at  Jerufalem,  while  vfith  himi.  He 
had  likewife  the  jufteft  notions  of  Chriftian  Temper 
apd  pra^lice,  aad  recommended  them  in  fo  infinuating 


G  SOME  ACCOUNT  OF 

a  manner,  that  even  a  rake  would  hear  him  with  plefh^ 
fure.  I  have  not  feen  any  thing  like  him  among  the  fonft 
of  men  in  thefe  particulars.  He  was  really  a  very  exr 
traordinary  man  ;  and  to  his  honor  be  it  remembered^ 
that  he  had  the  great  concern  of  human  life  at  hearty 
took  a  deal  of  pains  in  the  pulpit,  and  from  the  prcfs— ^ 
witnefs  his  two  fine  books  on  Chriftian  Perfe6lion  and. 
a  Devout  lite ;  to  make  men  fear  God  and  keep  his 
commandments.  He  was  a  good  man  indeed.  Thefe 
are  good  books,  written  in  the  true  fpirit  of  chriftian-^ 
ity,  and  well  worth  the  confideration  of  chriftians." 

This  engaging  chara6ter  of  Wm.  Law  brings  to 
mind  the  following  anecdote  we  have  fomewhere  met 
with.  "  The  Earl  of  Peterlburg,  after  a  vifit  paid 
by  him  to  Fenelon,  Archbiihop  of  Cambray,  faid  to 
Alexander  Pope,  Fenelon  is  a  man  caft  in  a  particular 
mould,  which  has  not  been  ufed  for  any  body  elie  : 
He  is  a  delicious  creature  I  But  I  was  forced  to  get 
from  him  as  foon  as  I  pofiibly  could ;  for  elfe  he 
would  have  made  me  pious." 

In  his  younger  years  Law  exhibited,  very  confpicU^ 
ouHy^  fufficient  proofs  of  being  learned  in  human  arts 
and  fciences ;  but  he  foon  embraced  the  counfel  our 
Savior  gave  the  rich  young  man,  and  renounced  the 
world  v/hoity^and  folely  followed  CHRIST,  in  meek- 
neCs,  humility,  and  felf-denial.  In  his  latter  years  he 
was  looked  upon  as  quite  abforbed,  and  thoroughly, an- 
imated  with  love  to  God  and  men ;  fo  that  the  powers 
of  life  in  him  were  nothing  but  heavenly  love  and 
heavenly  flames. 

A  writer  under  the  fignature  of  Chrl&tofihihis,  In 
Lloyd's  Evening  Pod,  in  the  year  1772,  fpeaking  of 
William  Law,  and  recommending  his  writings,  fays, 
**  Though  I  had  no  long  acquaintance  with  him,  yet  a 
few  months  before  his  deceafe,  I  was  indulged  with  an 
ample  and  intimate  converfation  with  him,  upon  the 
flate  of  religion  in  our  time  and  nation,  and  on  many 
other  the  moft  intere fling  fubje^is*   This  I  regard  as  a 


WILLIAM  LAW.  V 

•fevor  of  Godfeeftowed  on  me,  and  which  T  would  not 
iiave  been  without  on  any  confideration.  I  only  wilh 
to  make  the  beft  ufe  of  it,  in  all  refpe6ls.  Mr.  Law 
lived  as  he  wrote,  and  died  as  he  lived.  I  am  pretty- 
credibly  informed,  that  amidft  the  moll  excruciating 
^ainsof  the  (lone,  and  at  the  age  of  feventy-fivf^  years, 
immediately  before  his  diflblution,  rifing  up  in  his  bed 
he  faid,  '^  Take  away  thefe  filthy  garments  ;  I  feel  a 
fire  of  love  within,  which  has  burnt  up  every  thing 
contrary  to  itfelf,  and  transformed  every  thing  into 
its  own  nature."  Oh  1  might  every  minifter,  and  each 
of  their  flocks,  of  every  denomination,  live  the  life, 
and  die  the  death,  of  this  truly  righteous  man  1" 

"  To  give  a  fliort  fpecimen  of  the  converfation 
which  paffed  between  us-^ — "  Sir,  fays  he,  I  am  not 
fond  of  religious  gofBping.  My  beft  thoughts  are  ia 
my  works,  and  to  them  I  recommend  you.  If  I  fhould 
fecm  to  you  a  poffitivc  old  fellow,  I  cannot  help  it, 
well  knowing  the  ground  from  which  I  write.  But, 
dear  fir,  above  all  things  be  prefent  with,  and  attend 
carefully  to  your  own  heart  ;  there  you  will  be  fure  to 
meet  with  all  the  evil ;  and  there  only  you  can  meet 
with  God  and  all  real  goodnefs."  Having  already 
reaped  benefit  from  this  advice,  through  God's  mer- 
cy, I  communicate  it  to  the  public  for  the  fame  end  ; 
it  is  neediul ;  and  may  it  prove,  together  with  his  other 
writings,  a  ftandard  lifted  up  againft  that  inundation  of 
infidel  profligacy  and  notional  taith ;  againft  the  num- 
berlefs  number  of  flagrant  fmners  and  hypocritical, 
falfe  faints,  which  every  where  divide  a  fallen  Chrift- 
endom." 

*^  Upon  my  own  knov/ledge,  fays  the  worthy  Hart- 
ley,  Mr.  Law  was  a  gentleman  of  free  converfation, 
and  often  received  company  at  bis  houfe  in  King's 
Cliff.'' 


8  SOME  ACCOUNT,  &c. 

He  died  April  9th,  1761,  aged  75  years,  and  the 
whole  of  the  following  addrefs  was  fent  by  himfelf  to 
be  printed,  except  a  few  pages,  the  laft  of  which  v/as 
written  by  him  not  many  days  before  his  death  ;  and 
tho'it  appears  chiefly  direfted  to  the  Epifcopal  clergy, 
is  of  common  concern  to  all  profeffed  minifters  of  tl^e 
gofpel,  and  chrillians  in  general. 


7\  S|^)£5wfir^3yix1rn/iia5t^i^^^t£5^^Tyit^i?yT^  K^a» 


AN 


ADDRESS 


TO  THE 


CLERGY. 


TH  E  reafon  of  my  humbly  and  aflFe6lionately  ad- 
dreffing  this  difcourfe  to  the  Clergy,  is  not,  be- 
caufe  it  treats  of  things  not  of  common  concern  to  all 
Chriflians,  but  chiefiy  to  invite  and  induce  them,  as  far 
as  I  can,  to  the  ferious  perufal  of  it ;  and  becaufe  what- 
ever is  effential  to  chriiiian  falvation,  if  either  negle6t- 
ed,  overlooked,  or  miflaken  by  them,  is  of  the  faddeft 
confequence  both  to  themfelves,  and  the  churches  in 
which  they  miniiler.  I  fay  essential  to  falvation,  for  I 
would  not  turn  my  own  thoughts,  or  call  the  attention 
of  chriftians  to  any  thing,  but  the  one  thing  needful^  the 
one  thing  essential^  and  only  available^  to  our  rifingout 
of  our  fallen  ilate,  and  becoming,  as  we  were  at  our 
creation,  an  holy  offspring  of  God,  and  real  partakers 
of  the  divine  nature. 

If  it  be  aflced.  What  this  one  thing  is  ?  It  is  the 
Spirit  of  God  brought  again  to  his  first  powe?^  ^f^^fi 
in  lis.  Nothing  elfe  is  wanted  by  us,  nothing  eife  in- 
tended for  us,  by  the  law.  the  prophets,  and  the  gofpel. 
Nothing  elfe  is,  or  can  be  effedlual,  to  the  miiking  fm- 
iul  man  become  again  a  godly  creature. 

A  2 


10  LAW^s  ADDRESS 

Every  tiling  elfe,  be  it  what  it  will,  however  glorious 
and  divine  in  outward  appearance  ;  every  thing  that 
angtls,  n^en,  churches  or  reformations^  can  do  ior  us, 
5s  dead  and  htlplels,  but  fo  iar  as  it  is  the  immediate 
work  of  the  Spirit  ot  God,  breathing  Mnd  living  in  it. 

All  fcripture  bears  fuil  witneis  to  this  truth  ;  aiid  the 
end  and  defign  of  all  that  is  written,  is  only  to  call  U3 
bacl<  from  the  fpirit  of  Satan,  the  fl  Jh,  and  the  world, 
to  be  again  under  full  dependance  upon,  and  obedience 
to  the  Spirit  of  God,  who  out  of  free  love,  and  thirft  af- 
ter  Giu"  fouls,  feeks  to  have  his  iirft  power  oi  life  in  us. 
When  this  is  done,  all  is  done  that  the  fcripture  can  do 
for  us.  Read  what  chapter,  or  do61rine  of  fcripture 
you  will,  be  ever  fo  delighted  with  it,  it  will  leave  you 
as^oor,  as  empty,  and  unreformed,  as  it  found  you, 
unlefs  it  be  a  deliglu  that  proceeds  trom,  and  has  turn- 
ed you  wholij  and  foltly  to  the  Spirit  of  God,  and 
Icrengthened  your  union  with,  and  dependance  upon 
him.  For  love  and  delight  in  matteis  of  fcripture, 
wiiilfl:  it  is  only  a  delight  that  is  merely  human,  how- 
<;ver  fpecious  and  faint-like  it  may  appear,  is  but  the 
feif-love  of  fallen  Adam,  and  can  have  no  better  a  na- 
ture, till  it  proceeds  irom  the  infpiration  of  God, 
quickening  Ins  own  life  and  nature  within  us,  which 
alone  can  have,  or  give  iorth  a  godly  love.  For  \i  it 
be  an  immutable  truth,  that  '  uu  man  can  call  Jefus, 
Lord,  bux  by  the  Hol\  Ghoil,'  it  mui\  be  a  ti  uth  equal- 
ly immulable,  that  no  one  can  have  any  one  ChriR-iike 
temper,  or  pt;wer  c-f  goodncis,  but  fo  iar,  and  in  fuch 
<lcgrv'e,  as  he  is  immedicitely  led  and  governed  by  the 
Jhoi}  Sphit. 

The  giounds  and  reafons  of  which  are  as  follow: 
All  poirrole  gooduvrfs,  that  either  can  be  niimed  or  is 
.namelefs,  was  in  God  from  all  eternity,  and  mull  to  all 
eternity  be  infc parable  from  him  ;  it  can  be  no  where 
but  where  God  is.  As  therefore,  before  God  created 
any  thing,  it  was  certainly  true,  that  there  was  but  one 
that  was  good ;  fo  it  is  juft  the  fame  truth^;Uicr  Gcd 


TO  THE  CLERGY.  11 

has  created  innumerable  h- fts  of  bltffed,  holy,  and 
heaverly  beings,  that  there  is  but  one  that  is  good,  and 
that  is  God. 

All  that  can  be  called  goodnefs,  holinefs,  divine 
tempers,  heavenly  aiFeftions,  &c.  in  the  creatures,  are 
no  more  thv  ir  own,  or  the  growth  of  their  created  pow- 
ers, than  they  were  their  own  before  they  were  creat- 
ed. But  all  that  is  called  divine  goodnefs  and  virtue 
in  the  creature,  is  nothing  elfe,  but  the  one  goodnefs 
of  God  manifefting  a  birth  and  difcovery  of  itfelf  in 
the  creature,  according  as  its  created  nature  is  fitted 
to  receive  it.  This  is  the  unalterable  ftate  between 
God  and  the  creature.  Goodnefs,  for  ever  and  ever, 
can  only  belong  to  God,  as  essential  to  hittiy  and  m- 
separable  from  him,  as  his  own  unity. 

God  could  not  make  the  creature  to  be  great  and 
glorious  in  itself — this  is  as  impoflible  as  for  God  to 
create  beings  into  a  ilate  of  independence  on  himfelf. 
The  heavens,  faith  David,  declare  the  glory  of  God  j 
and  no  creature,  any  more  than  the  heavens,  can  de- 
cl  ire  any  other  glory,  but  that  of  God.  And  as  well 
mi^ht  it  be  faid,  that  the  firmament  Iheweth  forth  its 
own  handv-work,  as  that  a  holy,  divine,  or  heavenly 
creature,  Ihewtth  foth  its  ov/n  natural  power. 

But  now,  if  all  that  is  divine,  great,  glorious,  and 
happy,  in  he  fpirits,  tempers,  operations,  and  ei  joy- 
ments  of  thtTcreature,  is  only  fo  much  of  the  greatnefsj 
glory,  majelly,  and  bleffednefs  of  God,  dwelling  in  it, 
and  giving  iorth  various  births  oi  his  own  triune  life, 
light,  and  lv)ve,  and  through  the  rnanif(;ld  forms  and 
capacitits  of  the  creature  to  receive  them,  then  we 
m  iy  infallibly  fee  the  true  ground  and  nature  of  all 
true  rt-ligion  ;  and  when,  and  how,  we  may  be  faid  to 
fulfil  all  our  religious  duty  to  G(d.  For  the  creature's 
true  religion,  is  its  rendering  lo  God  all  that  is  God's  ; 
it  is  its  continual  acknowledging  all  that  which  it  is, 
and  has,  and  enjoys,  in  and  irom  God.  This  is  the  one 
true  religion  oi"  all  iiUcliigeut  creatures,  whether  in 


1£  LAW^s  ADDRESS 

heaven  or  OA  earth  ;  for  as  they  all  have  but  one  and 
the  fame  relation  to  God,  fo  tho'  ever  fo  different  in 
their  feveral  births,  ftates  or  offices,  they  all  have  but 
one  and  the  fame  true  religion,  or  right  behavior  to- 
wards  God.     Now  the   one  relation^    which  is   the 
ground  of  all  true  religon,  and  is  one  and  the  fame 
between  God  and  all  intelligent  creatures,  is  this ;   it 
is  a  total,  unalterable  dependance  upon  God  ;   an  im- 
mediate, continual  receiving  of  every  kind  and  degree 
of  goodnefs,  bleffmg  and  happinefs,  that  ever  was,  or 
cart  be  found  in  them,  from  God  alone.     The  higheft 
angel  has  nothing  of  its  own  that  it  can  offer  unto  God ; 
no  more  light,  love,  purity,  perfe6tion,   and  glorious 
hallelujahs,  that  fpring  from  itfelf,  or  its  own  powers, 
than  the  pooreft  creature  upon  earth.     Could  the  an- 
gel fee  a  fpark  of  wifdorti,  goodnefs,  or  excellence,  as 
coming  from,  or  belonging  to  itfell",  its  place  in  heaven 
would  be  loft,  as  fure  as  Lucifer  loii:  his.     But  they 
are  abiding  flames  of  pure  love,  always  afcending  up 
to,  and  uniting  v/lth  God,  for  this  reafon,  becaufe  the 
wlfdom,    the    power,    the    glory,    the    majedy,    the 
love   and   goodnefs   of  God   alone,    is  all  that  they 
fee,  and   feel,    and  know,   either   within  or  without 
thcmfelves.    Songs  of  praife  to  their  heavenly  F.iiher, 
are  their  ravilhing  delight,  becaufe  they  fef ,  andknov/, 
and  feel^  that  it  is  the  breatii  and  fpirit  of  their  heav- 
enly Father,  that  fmgs  and  rejoices  in  them.     Their 
adoration  in  fpirit  snd  in  truth  never  ctafes,  becaufe 
they  never  ceafe  to  acknowledge  the  ALL  of  God  ; 
the  ALL  of  God  in  themfth  es,  and  the  ALL  of  God 
in  the  whole  creation.     This  is  the   one  religion  of 
heaven,  and  nothing  elfe  is  the  truth  of  religion  on 
earth. 

The  matter  therefore  plainly  comes  to  this  ;  nothing 
can  do,  or  be,  the  good  of  religion  to  the  intelligent 
creature,  but  the  power  and  prefjnce  of  God,  really 
and  cffeiHialiy  liviiig  and  working  in  it.  But  if  this 
be  the  unchangeable  ^iature  of  that  goodnefs  and  bkf- 


TO  THE  CLERGY.  13 

fcdnefs,  which  is  to  be  had  from  our  religion,  then 
of  all  neceflity,  the  creature  mud  have  all  its  religious 
goodnefs,  as  wholely  and  folely  from  God's  immedi^ 
ate  operation,  as  it  had  its  firft  goodnefs  at  its  creation,. 
And  it  is  the  fame  impoOTibiiity  for  the  creature  to  help 
itfv4f  to  that  which  is  good,  and  blcffed  in  religion^by 
any  contrivance,  reafonings,  or  workings  of  its  owa 
natural  powers,  as  to  create  iifelf.  For  the  creature, 
after  its  creation,  can  no  more  take  any  thing  to  itfelf^ 
that  belongs  to  God,  than  it  could  take  it,  before  it  wa$ 
created.  And  if  truth  forces  us  to  hold,  that  the  nat- 
ural powers  of  the  creature  could  only  come  from  the 
one  power  of  God,  tht  fame  truth  ihould  furely  more 
force  us  to  confefs,  tliat  that  which  comforts,  that 
which  enlightens,  that  which  blefies,  which  gives  peace, 
joy,  goodnefs,  and  reft  to  its  natural  powers,  can  be 
had  in  no  other  w^iy,  nor  by  any  other  thing,  but  fromi 
God's  immediate,  holy  operation  found  in  it. 

Now  the  rcafon,  why  no  work  of  religion,  but  that 
which  is  begun,  continued,  and  carried  on  by  the  liv- 
ing operation  of  God  in  the  creature,  can  have  any 
truth,  goodnefs  or  divine  blefling  in  it,  is  becaufe,  no* 
thing  can  in  truth  seek  God,  but  that  which  com  |#^ 
from  God.  Nothing  can  in  truth  j^?/ifl^  God,  as  its 
good,  but  that  which  has  the  nature  of  God  living  iii, 
it ;  like  can  only  rejoice  in  like  ;  and  therefore  no  re- 
ligious fervice  of  the  crc^ature,  can  have  any  truth^ 
goodnefs,  or  blelTing  in  it,  but  that  which  is  done  in. 
the  creature,  in,  and  througli,  and  by  a  principle  and 
power  of  the  divine  nature  bcg'<tten,  £md  breathing 
forth  in  it  all  holy  tempers,  aff  6li(MiS,  and  adorations. 

All  true  religion  is,  or  brings  forth,  an  efiential  uni- 
on, and  communion  of  the  fpirit  of  the  creature,  with 
the  fpirit  of  the  Creator,  God  in  it,  and  it  in  God, 
one  life,  one  liglu,  one  Icve.  The  fpirit  of  God  firfb 
gives,  or  fows  ihe  feed  of  divint;  union  in  the  foul  of 
every  man  ;  and  religion  is  that  by  \vl>ich  it  is  quick?- 
cned,  raifed,  and  brought  forth  to  a    fulnefs^   and 

is 


S4  LAW^s  ADDRESS 

growth  of  life  in  God,-?- — Take  a  fimUitude  of  this, 
as  follows. — —The  beginning,  or  feed  of  animal  breath, 
mail  firft  be  born  in  the  creature  from  the  spirit  of  this 
V/orld,  and  then  respiration^  fo  long  as  it  lafts,  keeps 
tip  an  essential iiryon  of  the  animal  life  with  the  breath, 
or  fpirit  of  this  world.  In  like  manner,  divine  faith, 
hope,  love,  and  refignation  to  God,  are  in  the  reli- 
gious life,  its  a£ls  of  respiration^  which  fo  long  as  they 
are  true,  unite  God  in  the  creature,  in  the  fame  living, 
and  effential  manner,  as  animal  respiration  unites 
the  breath  of  the  animal,  with  the  breath  of  this  world. 

Now  as  no  animal  could  begin  to  refpire,  or  unite 
with  the  breath  of  this  world,  but  becaufe  it  has  its 
beginning  to  breathe,  begotten  in  it  from  the  air  of 
this  world,  fo  it  is  equally  certain,  that  no  crerture, 
angel  or  nian,  could  begin  to  be  religious,  or  breathb 
forth  the  divine  affe<5lions  of  faith,  love,  and  defire  to- 
wards God,  but  becaufe  ^,  living  seed  oi  thefe  divine- 
i^ffedlions,  was  by  the  Spirit  of  God  iirft  begotten  in  it. 
And  as  a  tree,  or  plant,  c^n  only  grow  and  fructify, 
by  the  same  poxver  that  firil  gave  birth  to  the  feed,  fo 
feith  and  hope,  and  love  tov/ard§  God,  can  only  grov/, 
^id  friidtify,  by  the  same  poxier  that  begat  the  first 
ceed  of  them  in  the  foui.  Therefore  divine,  immedi- 
ate infpiration,  and  divirie  religion,  are  infeparable  in 
the  nature  of  the  thing. 

Take  a*>vay  infpiration,  or  fuppofe  it  to  ceafe,  and 
then  no  religious  acls,  or  affecStions,  can  give  forth  any 
ihlng  that  is  godly  or  divine.  For  the  creature  can 
crlFer,  or  return  nothing  to  God,  but  that  which  it  has 
riril  received  from  hini  ;  therefore,  if  it  is  to  ofxer  aixl 
lend  up  to  God  affections,  and  afpirations,  that  are 
divine  and  godly,  it  muft  of  neceflity  have  the  divine 
nrd  godly  nature,  living  and  breathing  in  it.  Can  any 
tailing  refiecl  hght,  before  it  has  received  it,  or  any 
other  light,  than  jthat  which  it  has  received  ?  Can  any 
creature  breathe  forth  earthly,  or  diabolical  aaectlcns, 
pefpre  it  is  pofk.ffed  of  an  earthly  or  diribcligal  Uf^ture  ? 


TO  THE  CLERgV.  ii 

Ifet  this  13  as  poflible,  as  for  any  creature  to  have  di- 
vine affe6lion5  riftng  up,  and  chvelling  in  it,  either  be^ 
fore^  or  any  farther^  than  as  it  has,  or  partakes  of  th^ 
divine  nature,  dwelling  and  operating  in  it. 

A  religious  faith  that  is  uninspired^  a  hope^  or  love^ 
that  proceeds  not  from  the  iiYimediate  working*;  of  the 
divine  nature  within  us,  can  no  niore  do  any  divine 
good  to  our  fouls,  or  unite  them  with  the  goodnefs  of 
God,  than  an  hunger  after  earthly  foodi,  can  feed  us 
with  the  immortal  bread  cf  heaven*  All  that  the  na^ 
turaly  or  uninspired  man  does,  or  can  do  in  the  church, 
has  no  more  of  the  truth,  or  power  of  divine  vvrorfhip 
in  it,  than  that  which  he  does  in  the  field,  or  fliop^ 
through  a  deiirer of  riches.  And  the  reafon  is,  be*- 
caufe  all  the  acls  of  the  natural  man,  v/hether  relating 
to  matters  of  religion,  or  the  world,  rauft  be  equally 
felfilh,  and  there  is  no  poilibility  of  their  being  other- 
wife.  For  felf-love,  felf^efteem,  felf-feeking,  and  living 
wholly  to  felf,  are  as  ftri6lly  the  whole  of  all  that  is,  or 
polTibly  can  be,  in  the  natural  man,  as  in  the  natural 
bead  ;  the  one  can  no  more  be  better,  or  a£l  above  his 
nature,  than  the  other.  Neither  can  any  creature  b^ 
in  a  better,  or  higher  Hate  than  this,  till  fcniething  fu- 
pernatural  is  found  in  it ;  and  this  fupernatural  fome- 
thing,.  called  in  fcripture  the  word,  or  spirit,  or  in- 
spiration of  God,  is  that  alone^  from  which  man  can 
have  the  firft  good  thought  about  God,  or  the  lea(t 
power  of  having  more  heavenly  defires  in  his  fpirit, 
than  he  has  in  his  flefn. 

A  religion  that  is  not  v/holly  built  upon  this  fuperna- 
tural ground,  but  folely  ftands  upon  the  powers,  rea- 
fonings,  and  conclufions  of  the  natural,  uninspired 
man,  has  not  fo  much  as  the  fhadow  of  true  religioa 
in  it,  but  is  a  mere  nothing,  in  the  fame  fenfe  as  an 
idol  is  faid  to  be  nothing,  becaufe  the  idol  has  nothing 
oi  that  in  it  which  is  ))retendcd  by  it.  For  the  work 
©f  religion  has  no  divine  good  in  it,  but  as  it  brings 
forth;  and  keeps  up  an  efftntial  union  of  the  fpiritof 


16  LAW'S  ADDRESS 

man  with  the  fpirlt  of  God  ;  \Yhich  cffc  ntial  union  can- 
not be  made,  but  through  love  on  both  fides,  nor  by 
love,  but  where  the  love  that  works  on  both  fides  is  of 
the  fame  nature. 

No  man  therefore  can  reach  Gcd  with  his  love,  or 
have  union  v»^ith  him  by  it,  but  he  who  is  infpired  with 
that  one  fame  fpirit  of  love,  with  which  God  lovtd  him- 
felf  from  all  eternitV)  and  before  there  was  any  crea- 
ture. Infinite  hods  of  new  created  heavenly  beings, 
can  begin  no  new  kind  of  love  to  God,  nor  have  the 
lead  power  of  beginning  to  love  him  at  all,  but  fo  far 
as  his  own  holy  fpirit  of  love,  wherewith  he  hath  from 
ail  eternity  loved  himfelf,  is  brought  to  life  in  them. 
This  love  that  was  then  in  God  alone,  can  be  the  only 
love  in  creatures  that  can  draw  them  to  God  ;  they  can 
have  no  power  of  cleaving  to  him,  of  willing  that 
which  he  wills,  or  adoring  the  divine  nature,  but  by 
partaking  of  that  eternal  fpirit  of  lore  ;  and  therefore 
the  continvial,  immediate  infpiration,  or  operation  of 
the  holy  fpirit,  is  the  only  one  poflible  ground  of  our 
continually  loving  God.  And  of  this  infpired  love,  and 
no  other,  it  is,  that  St.  John  faith,  '^  He  that  dwelleth 
in  love,  dwelleth  in  God."  Suppofe  it  to  be  any  other 
love,  brought  forth  by  any  other  thing  but  the  fpirit  of 
God,  breathing  his  own  love  in  us,  and  then  it  cannot 
be  true,  that  he  who  dwells  in  luch  love,  dwelleth  ia 
God. 

Divine  infpiration  was  effential  to  man's  firft  created 
{late.  The  fpirit  of  God,  breathed  into,  or  brought  to 
life  in  him,  was  that  alone,  which  made  him  a  holy 
creature  in  the  image  and  likenefs  of  God.  To  have  no 
other  mover,  to  live  under  no  other  guide  or  leader, 
but  the  fpirit,  was  that  which  conftituted  all  the  hoii- 
nefs,  which  the  firft  man  could  have  from  God.  Had 
he  not  been  thus  at  the  firft,  God  in  him  and  he  in  God, 
brought  into  the  world  as  a  true  ofl'spring,  and  real  l^irth 
of  the  holy  Spirit,  no  dilpenfation  of  God  to  fallen  man 
■would  have  directed  hirn  to  the  holy  Spirit,  or  ever  have 


TO  THE  CLERGY.  If 

made  TnentioR  of  this  infpiration  in  man*  For  fallen 
man  could  be  direclccl  to  nothing,  as  his  good,  but  that 
v/hich  he  had,  and  was  his  good,  before  he  fell.  And 
had  not  the  holy  fpirit  been  his  firfl  life,  in  and  by  which 
he  lived,  no  infpirtd  prophets  among  the  fons  of  fallen 
Adam,  had  ever  been  heard  of,  or  any  holy  menfpeak- 
ing  as  they  were  moved  by  the  Koly  Ghoft.  For  the 
thin'g  would  have  been  impolTible;  no  fallen  man  could 
have  been  infpired  by  the  holy  Spirit,  but  becaufe  the 
flrft  life  of  man  was  a  true  and  real  birth  of  it ;  and  alfo 
becaufe  every  fallen  man  had,  by  the  mercy  and  free 
grace  of  God,  a  secret  rew.ains  of  his  firil  life,  preferv- 
ed  in  him,  though  hidden,  or  rather  fwaliowed  up  by 
fielli  and  blood  ;  which  fecret  remains,  fignified  and  af- 
fured  to  Adam,  by  ihe  name  of  a  bruiser  of  the  serpent^ 
cr  seed  of  the  xuornan^  was  his  only  capacity  to  be  call- 
ed and  quici^eneci  again  into  his  firll  life,  by  new 
breathings  of  the  holy  Spirit  in  him. 

Hence  it  plainly  appears,  that  the  gofpel  (late  could 
not  be  God's  last  dispensation^  or  the  finilliing  of  man's 
redemption,  unlefs  its  whole  work  was  a  work  of  the 
fpirit  of  God  in  the  fpirit  of  man  ;  that  is,  unlefs  with- 
out all  vails,  types  and  Ihadows,  it  brought  the  thing 
itfeif,  or  the  fubiiance  of  all  former  types  and  fliadows, 
into  real  enjoyment,  fo  as  to  be  poffefi'ed  by  man  in  fpi- 
rit and  in  truth.  Now  the  thing  itself^  and  for  the 
fake  of  which  all  God's  difpenfations  have  been,  is 
X^i^X.  Jirst  life  ofGod^  which  -was  essentially  born  in  the 
sold  of  the  first  man^  Adam,  and  to  which  he  died. — 
But  now,  if  the  gofpel  difpcnfation  comes  at  the  end 
of  all  types  and  fliadows,  to  bring  forth  again  in  man  a 
true  and  full  birth  of  that  holy  Spirit,  which  he  had  at 
lirft,  then  it  muft  be  plain,  that  the  work  of  this  dif- 
pcnfation mud  be  folely,and  immediately  the  work  of 
the  holy  Spirit.  For  if  man  could  no  other  poffible 
way,  have  had  a  holy  nature,  and  a  fpirit  at  first ^  but 
as  an  offspring,  or  birth  of  the  holy  Spirit,  at  his  cre- 
ation, it  is  certain  from  the  nature  of  the  thing,  that 


It  LAW'S  ADDRESS 

fallen  man,  dead  to  his  firfl:  holy  nature,  c^n  have  tlir.t 
f:\me  holy  nature  again,  no  other  way,  but  lolely  by  the 
operation  of  that  fame  holy  Spirit,  from  the  breath  of 
whi^jh  he  had  at  firft  a"  holy  nature  and  life  in  God* 
Therefore,  immediate  infpiration  is  as  neceffary  to 
make  fallen  man  alive  unto  God,  as  it  was  to  make 
man  at  lirft  a  living  foul  after  the  image,  and  in  the 
likenefs  of  God.     And  continual  infpiration  is  as  ne-» 
cefTary,  as  man^s  continuance  in  his  redeemed  ftate. 
For  this  is  a  certain  truth,  that  that  alone  which  begins, 
or  gives  life,  muft  of  all  neceflity  be  the  only  continii- 
ance,  or  prefervation  of  life.     The  fecondfttp  can  on- 
\y  be  taken  by  that,  which  gave  power  to  take  the  firft. 
No  life  can  continue  in  the  goodnefs  of  its  firft  created, 
or  redeemed  ftate,  but  by  its  continuing  under  the  influ- 
ence of,  and  working  with,  and  by  that  powerful  Kootj 
or  Spirit,  which  at  firft  created  or  redeemed  it.  Every 
branch  of  the  tree,  though  ever  fc  richly  brought  forth, 
muft  wither  and  die,  as  foon  as  it  ceafcs  to  have  con- 
tinual union  with,   and  virtue  from  that  root,  which 
firft  brought  it  forth.    And  to  this  truth,  as  abfolutely 
grounded  in  the  nature  of  the  thing,  our  Lord  appeals 
as  a  proof,  and  full  illuftration  of  the  neceflity  of  his 
immediate    indwelling,   breathing,  and  operating  in 
the  redeemed  foul  of  iTian,  fayiig,  1  am  the  vine,  ye 
are  the  branches  j  as  the  branch  cannot  bear  fruit  of 
itfelf,  no  more  can  ye,  except  ye  abide  in  n\c.  He  that 
abideth  in  me,  and  I  in  hun,  the  fame  bringeth  forth 
much  fruit.     If  a  man  abide  not  in  me*,  he  is  caft  forth 
as  a  withered  branch :  for  without  me  ye  can  do  no* 
thing,    yohh  XV* 

Now  from  thefe  words,  let  this  conclufion  be  here 
drawn,  viz.  That  thereiore,  to  turn  to  Chriftas  a  light 
within  us,  to  expert  life  from  nothing  but  his  holy- 
birth  raifed  within  us  ;  to  give  up  ouif  .^Ives  wholly 
and  folely  to  the  immediate,  contir>ual  mflux,  and  op- 
eration of  his  holy  Spirit,  depending  wholly  upon  it 
ier  every  kind  and  degree  cf  gQodnef$  and  holinefii 


TO  THE  CLERGY.  19 

that  we  want,  or  can  receive,  is  and  can  be  nothing 
dfe  but  proud,  rank  enthufiafm. 

Now  as  infinitely  abfurd  as  this  Gonclufion  is,  no  one 
that  condemns  continual,  immediate  infpiration,  as 
grofs  enthufiafm,  can  poffibly  do  it  with  lefs  abfurdity, 
or  (hew  himfelf  a  witer  man,  or  better  reafoner,  than 
he  that  concludes,  that  becaufe  without  Chriil  we  can 
do  nothing,  therefore  we  ought  not  to  believe,  expefl, 
wait  for,  and  depend  upon  the  continual,  immediate 
operation  in  every  thing  that  we  do,  or  would  do  well. 
As  to  the  pride  charged  upon  this  pretended  enthufi* 
afm,  it  is  the  fame  abfurdity.  Chrift  faith,  Without  ras 
ye  can  do  nothing;  the  fame  as  if  he  had  faid,  As  to 
yourfelves,  and  all  that  can  be  called  your  ov/n,  ye  are 
mere  helplefs  fm  and  mifery,  and  nothing  that  is  good 
•  can  come  from  you,  but  as  it  is  done  by  the  continual, 
immediate  breathing  and  infpiration  of  another  fpirit, 
^iven  by  God  to  over-rule  your  own,  to  fave  and  de- 
liver you  from  all  your  own  goodnefs,  your  ov/n  wif« 
dom  and  learning,  which  always  were,  and  always 
will  be,  as  corrupt  and  impure,  as  earthly  and  fenfual^ 
as  your  own  Aefa  and  blood.  Now  is  there  any  felf* 
ilh,  creaturely  pride,  in  fully  believing  this  to  be  true^ 
and  in  afting  in  full  conformity  to  it  I  If  fo,  then  he 
that  ccnfefies  he  neither  hath,  nor  ever  can  have  a 
fmgle  farthiug,  but  as  it  is  freely  given  him  from  cha- 
rity, thereby  declares  himfelf  to  be  a  purfe-proud,  vain 
boafter  of  his  own  wealth.  Such  is  the  fpiritual  pride 
cf  him,  v/ho  fully  ackrTowlcdges,  that  he  neither  hath,= 
nor  can  have  the  leail  fparlc,  or  breathing  after  good- 
nds,  but  wiiat  is  freely  kindled  or  breathed  into  hi oi 
by  the  Spirit  of  God. 

AgaiD,  if  it  is  fpiritual  pride  to  believe,  that  no- 
thing that  v/e  ever  think,  or  fay,  or  do,  either  in  the 
church  or  our  clofets,  can  have  any  truih  or  goodnefs 
in  it,  but  thc-t  which  is  wrought  folely  and  immedi- 
ately by  the  Spirit  of  God  in  us,  then  it  muft  bs  faid,  ^ 
ibat  iu  order  to  hare  religious  humility,  yt^  muilnev- 


20  LAW'S  ADDRESS 

cr  forget  to  take  fome  fliire  of  our  religious  virtues 
to  ourieivts,  and  not  allow,  as  Chrift  hath  faid,  that 
without  him  we  can  do  nothing  that  is  good.  It  mufl 
alfo  be  faid,  that  St.  Paul  took  too  much  upon  him- 
felf»  wh'c'n  he  faid,  the  life  that  I  now  live  is  not  mine, 
but  Chrid's  that  liveth  in  me. 

Behold  a  pride  and  a  humility,  the  one  as  good  a» 
the  other,  and  both  logically  defcended  from  a  wifdom 
that  confefles  it  comech  not  from  above. 

The  necCxTity  of  a  continual  infpiration  of  the  Spirit 
of  God,  both  to  begin  the  firft,   and  continue   every 
ftep  of  a  divine  life  in  man,  is  a  truth  to  which  every 
life  in  nature,  as  wt-11  as  all  fcripture,  bears  full  wit- 
ness.    A   natural  life,  a  be-flial  life,  a  diabolical  life, 
can  fubfift  no  longer,  than  whilft  they  are  immediately 
and  continually  under  the  working  power  of  that  root, 
or  fource,  from  which  they  i^^rung.     Thus  it  is  with 
the  divine  life  in  man,  it  can  never  be  in  him,  but  as 
a  growth  of  life  in  and  from  God.     Hence  it  is,  that 
rtjiifting  the  S.)irit,  quenching  the  Spirit,  grieving  the 
Spirit,  is  that  alone  v^diich  gives  birth  and  growth  to 
every  evil  that  reigns  in  the  world,  and  leaves   men 
and  churches  not  only  an  eafy,   but  neceffary  prey  tQ 
the  devil,  the  world,  and  the  fle(h.     And  nothing  but 
obedience  to  the  Spirit,  trulling  to  the  Spirit,  walking 
in  the  Spirit,  praying  v;ith  and  for  its  continual  infpi- 
^  ration,  can  poffibly  keep  either  men  or  churches  from 
being  finners,  or  idolaters,  in  all  that  they  do.     For 
everv  thing  in  the  life,  or  rtllg'ion  of  man,  that  has 
not  the  Spirit  of  God  for  it^  mover^  dire<5lor  and  end, 
be  it  what  it  will,  is  but  earthly,  fenfual,  or  deviiiih. 
The  truth  and  perfc6lion  of  the  gofpel  fcate  could  not 
fhew  itfelf,  till  it  became  folely  a  mtnillration  of  the 
fpirit,  or  akinr^d')m  in  which  the  Holy  Spiiitof  God 
had  the  doir.g  of  all  that  was  iloriQ  'm  it.    '1  he  apofiies, 
whilll  ChriH  wi\s  with  them  in  the  flcih,  were  inftrudl- 
cd  in  heavenly  trains  from  his  mouth,  and  enabled  to 
work  miracles  in  his  n^ime^^  yet  nut  qualified  to  knp^ 


TO  THE  CLERGY,  21 

and  teach  the  niyfteries  of  his  kingdom.  After  his  re^ 
furre6lion,  he  conv^erfed  with  them  forty  days,  fpeak- 
ing  to  them  of  things  appcrtaiirmg  to  the  kingdom  of 
God.  Nay,  though  he  breathed  on  them,  and  faid. 
Receive  ye  the  Holy  Ghoft,  &c.  yet  this  aU'o  would 
not  do  ;  they  were  itlll  unable  to  preach,  or  bear  wit- 
nefs  to  the  truth  as  it  is  in  Jesus,  And  the  reafon  is, 
there  was  Hill  a  higher  ciifpeufation  to  come,  which 
flood  in  fuch  an  opening  of  the  divine  life  in  their 
hearts,  as  could  not  be  effedled  from  an  cutv/ard  in- 
ftru6lion  of  ChriR  himfelf.  For  though  he  had  fuffici- 
ently  told  his  difciples  the  neceffity  of  being  bora 
again  of  the  Spirit,  yet  he  left  them  unborn  of  it,  till 
he  came  again  m  the  power  of  the  Spirit.  He  breathed 
on  them,  and  faid,  Receive  ye  the  Holy  Ghoft  ;  yet 
that  which  was  faid  and  done,  was  not  the  thing  it- 
feif,  but  only  a  type,  or  outv/ard  fignification,  of  what 
they  fliould  receive,  when  He,  btirg  glorified,  fhould 
come  again  in  the  fuinefs  and  power  of  the  Spirit, 
breaking  upon  the  deadnefs  and  darknefs  of  their 
hearts,  with  a  hght  and  life  from  heaven  ;  which  light 
did,  and  alone  could  open  and  verify  in  their  fouls,  all 
that  he  had  faid  and  promifed  to  them,  whilfl  he  was 
with  them  in  the  fleih.  All  this  is  exprefsly  declared 
b}  Chrili  himfelf  fay  mg  unto  them, '  I  teil  you  the  truth, 
it  is  expedient  for  you  that  I  go  away' — therefore 
Chrift  taught  them  to  believe  the  want,  and  joyfully 
to  expeft  the  coming  of  a  higher  and  more  bleffed  ftate, 
than  that  of  his  bodily  prefence  with  them.  For  he 
adds,  If  I  go  not  away^  the  Comforter  will  not  come  ^ 
therefore  the  comfort  and  blefling  of  Chrifl  to  his  fol- 
lowers could  not  be  had,  till  Icmething  more  was  done 
to  them,  and  they  v/ere  brought  into  a  higher  fialf, 
than  they  could  be  by  his  verbal  inflru6lion  of  them, 
*  Cut  if  I  go  away  (fays  he)  I  will  fend  him  unto  you  ; 
an]  when  the  Comforter, the  Spirit  of  Truth  is  come, 
he  will  guide  vou  ii>to  all  truth  j  he  Ihail  glorify  me 


312  LAW'S  ADDRESS 

(thaj  is,  fhall  fet  up  my  kingdom  in  its  glory,  5n  the 
power  of  the  Spirit)  for  he  (hall  receive  oi  mine,  and 
ihiall  fhew  it  unto  you  :  I  faid  of  mine,  becaufe  all 
things  that  the  Father  hath  are  mine.' 

Now  when  Chrift  had  told  them  of  the  neceffity  of  a 
higher  ftate  than  that  they  were  in,  and  the  neceflity 
t)i  fuch  a  comforting,  iliumiaating  guide,  as  they  could 
not  have,  till  his  cutward  teaching  in  human  language 
was  changed  into  the  infplration,  and  operation  of  his 
Spirit  in  their  fcrals ;  He  commanded  them,  not  to 
begin  to  bear  witncfs  of  him  to  the  world,  from  what 
they  did,  and  could  in  a  human  way  know  of  him,  his 
birth,  his  life,  do6lrines,  death,  fufferings.  refurre6lion, 
&c.  but  to  tarry  at  Jerufalem,  till  they  were  endued 
'with  power  from  on  high  ;  faying  unto  them.  '  Ye 
ihall  receive  power,  aftef  that  the  Holy  Gholl  is  come 
upon  you.  And  then  ihall  ye  bear  witnefs  unto  me, 
both  in  Jcirufalem  and  all  Judea,  and  unto  the  utmofk 
part  of  the  earth.' 

Here  are  two  moft  important  and  fundamental  truths 
fully  demonitrated,  lit.  That  the  truth  and  perieftion 
of  the  gofpel  Hate  could  not  take  place  till  Chrift  was  glo- 
rified, and  his  kingdom  amongit  men  made  wholly  and 
folely  a  continual,  immediate  miniftration  of  the  Spir- 
it :  Every  thing  before  this,  v/as  but  fubfervient  for  a 
time,  and  preparatory  to  this  laft  difpenfation,  which 
could  not  have  been  the  lad,  had  it  not  carried  man 
sbove  types,  figures,  and  iliadows,  into  the  real  pofieff- 
5oa  and  enjoyment  of  that,  which  is  the  fpirit  and  truth 
of  a  divine  life.  For  the  end  is  not  come,  till  it  ha^ 
found  the  Beginning,  that  is,  the  laft  difpenfation  of 
God  to  fallen  man,  cannot  be  come,  till  putting  an  end 
t©  the  bondage  of  weak  and  beggarly  elements,  it  brings 
man  to  that  dwelling  in  God,  and  God  in  him,  which 
he  had  at  ihe  beginning.  ^ 

2dly.  That  as  net  tht  Appftles,  fo  no  man  from  their 
lime  to  ihe  end  of  the  worM,  can  have  any  true  and 
Kal  knowledge  of  the  fpiriluXl  Jf^kffmgs  of  Chrifi's  re* 


TO  THE  CLFRGY.  fi« 

demption,  or  have  a  divine  call,  capacity,  or  fitncfs  to 
preach,  and  bear  witnefs  of  them  to  the  world,  but  folely 
by  that  fame  divine  Spirit,  operating  all  the  myfteries 
of  a  redeeming  Chrift  in  their  inward  parts,  as  it  did 
in  the  apoilles,  evangelifts,  and  firft  minifters  of  the 
gofpel. 

For  why  could  not  the  apoftles,  who  had  been  eye* 
witneffes  to  all  the  whole  procefs  of  Chrilt,  why  could 
they  not  wiih  their  human  appehenfion,  declare  and 
teftify  the  truth  of  fuch  things,  till  they  were  baptifed 
with  fire,  and  born  again  of  the  Spirit?  It  is  becaufe 
the  truth  of  fuch  things,  or  the  myfteries  of  Chrift's  pro- 
cefs, as  knowable  by  man,  are  nothing  elfe  in  them- 
felves,  but  thofe  very  things,  which  are  done  by  this 
heavenly  fire,  and  Spirit  of  God  in  our  fouls.  There- 
fore to  know  the  myfteries  of  Chrift's  redemption,  and 
to  know  the  redeeming  work  of  God  in  our  own  fouls^ 
is  the  fame  thing;  the  one  cannot  be  before  or  without 
the  other.  Therefore  every  man,  be  he  who  he  will, 
however  able  in  all  kinds  of  human  literature,  muft  be 
an  entire  ftrangerto  all  the  myfteries  of  gofpei  redemp- 
tion, and  can  only  talk  about  them  as  of  any  other  talc 
he  has  been  told,  till  they  are  brought  forth,  verified, 
fulfilled,  and  witncffed  to,  by  that  which  is  found,  felt 
and  enjoyed,  of  the  whole  procefs  of  Chrift  in  hisfouL 
For  a  redemption  is  in  its  whole  nature,  an  inward, 
fpi ritual  work,  that  works  only  in  the  altering,  chang- 
ing and  regenerating  the  life  of  the  foul,  fo  it  muft  be 
true,  that  nothing  but  the  inward  ftate  of  the  foul  can 
bear  true  witnefs  to  the  redeeming  power  of  Chrift, 
For  as  it  wholly  confifts  in  altering  that,  which  is  the 
moft  radical  in  the  foul,  bringing  f  >rth  a  nev/  fpiricuai 
death,  and  a  new  fpirimal  life,  it  muft  be  true,  that  no 
one  can  know,  or  believe  the  myfteries  of  Chrift's  re- 
deeming power,  by  hiftorically  knowing,  or  rationally 
confenting  to  that,  which  is  faid  of  him,  or  them,  in 
written,  or  fpoken  words,  but  only  and  folely  by  an  in- 
ward, experimental  finding,  and  feeling  the  operation 


24  LAW'S  ADDRESS 

of  them  in  diat  new  death,  and  new  life,  both  of  which 
mull  be  effe6led  in  the  loui  of  man,  or   Chrift  is  not, 
cann-jt  be  found  and  known  by  the  foul  as  its  falvation. 
It  mull  aifo  be  equally  true,   that  the  redeemed  flatc 
of  the  foul  being,  in  iifef,  nothing  elfe  but  the  refurrec- 
tion  of  a  divine  and  holy  life  in  it,  muft  as  neceffarily, 
from  firft  to   lad,   be  the  fole  work  of  the  breathing, 
creating  Spirit  of  God,  as  the  firfl  holy  created  ftate  of 
the  foul  WIS. — And  all  this  becaufe  the  myfleries  of 
Chrift's  redeeming  power,  which  work  and  bring  forth 
the  renewed  (late  of  the  foul,  are  not  creaturely,  finite, 
outward   things,  that  may  be   found  and  enjoyed  by 
verbal  defcriptions,  or  formed  ideas  of  them,  but  are 
a  birth,  and  life,  and  fpiritual  operation,  which  as  folely 
belongs  to  God  alone,  as  his  creating  power.     For  no- 
thing can  redeem,  but  that  fame  powt  r  which  created 
the  foul.    Nothing  can  bring  forth  a  good  thought  in 
it,  but  that  which  brought  the  power  of  thinking.— 
And  of  every  tendency  towards  goodnefs,  be  it  ever 
fo  fmall,  that  faiTie  may  be  truly  affirmed  of  it,  which 
St.    Paul  affirmed  of  his  higheft  ilate,  '  Yet  not  I, 
but  Chrift  that  liveth  in  me.' 

Bat  if  the  belief  of  the  neceffity  and  certainty  of  im- 
mediate, continual,  divine  inlpiration,  in  and  for  every 
thing,  that  can  be  holy  and  good  in  us,  be,  as  its  ac- 
cufcrs  fay,  rank  enthufiafm,  then  he  is  tin  only  fober, 
orthodox  chriftian,  who  of  many  a  good  thought  and 
a6li0n  that  proceeds  from  him,  frankly  faith,  in  or- 
der to  avoid  enthufiafm,  w.y  oxim  power ^  and  not 
Clirift's  fpirit  living  and  breathing  in  me,  hath  done 
this  for  me.  For  if  all  thut  is  gO('d  is  not  done  by 
Chrift,  then  foniethiiig  that  is  good  is  done  by  myfvlf. 
It  is  vain  to  t'aink  ti^at  there  is  a  mivld  e  way,  and  that 
rational  divines  have  found  it  out,  c^s  Dr.  V\^r^rbiirton 
has  done,  who  though  denying  immtdiate,  coiUinual 
inf^^i ration,  yet  ailov/s  that  the  Spirit's  '  ordinary  in- 
fluenre  afiiils  the  faithiul.' 

Now  this  middle  way  hath  neither  fcripture  noir 


TO  THE  CLERGY.  25 

fenfe  in  it ;  for  an  occasional  influence  or  concurrence, 
is  as  abfurd,  as  an  occasional  God,  and  neceffarily  fup^* 
pofes  luch  a  God.     For  an  occafional  infmence  of  the 
Spirit  upon  us,  fuppofes  an  occafional  abfcnce  of  the 
Spirit  from  us.    For  there  could  be  no  fuch  thing,  un- 
iefis  God  wasfome  times  with  us,  and  fome  times  not  ; 
fome  times  doing  us  good,  as  the  inward  God  of  our 
life,  and  fome  times  doing  us  no  good  at  all,  but  leav- 
ing U3  to  be  good  from   ourf^^lves.    Occafional  influ* 
cnce  neceffarily  implies  all  this  blafphemous  abfurdity» 
Again,  this  middle  way  of  an  occafional  influence  and 
alliitance,  necefiarily  fuppofes  that  there  is  fomething 
of  man's  own  that  is  good,  or  the  holy  Spirit  of  God 
neither  would  or  could  ailiil,  or  co-operate  with  it.  But 
if  there  was  any  thing  good  in  man  for  God  to  affift, 
or  co-operate  with,  befides  the  Seed  oiVi?,  own  divine 
nature,  or  his  ov/n  Word  oiXxl^^  driving  to  bruife  the 
ferpent's  nature  within  us,  it  could  not  be  true,  that 
there  is  only  One  that  is  good,  and  that  is  God.     And 
was  there  any  goodnefs  in  creatures,  either  in  heavea 
or  on  earth,  but  the  one  goodnefs  of  the  divine  nature, 
living,  working,  and  manifelling  itfelf  in  them,  as  its 
created  iijftruments,  then  good  creatures,  both  in  hea- 
ven and  on  earth,  would  have  fomevhing  elfe  to  adore 
befxdes5or  along  with  God.   For  goodnefs,  be  it  where 
it  will,  is  adorable  for  itfelf,  and  becaufe  it  is  good- 
nefs ;  if  therefore  any  degree  of  it  belonged  to  the 
creature,  it  ought  to  have  a  fliare  of  that  fame  adora^i 
lion  that  is  paid  to  the  Creator.     Therefore,  if  to  be- 
lieve that  nothing  godly  can  be  alive  in  us,  but  what 
has  all  its  life   from  the   Spirit  of  God,    living    and 
breathing  in  us ;  if  to  look  folelyto  it,  and  depend 
Vfholly  upon  it,  both  for  the  beginning,   and  growth 
of  every  thought  and  defire,  that  can  be  holy  and  good 
JQ  us,  be  proud  and  rank  enthufiafm,  then  it  muft  be 
the  fame  enthfi<>fm  to  own  but  one  God.     For  he  that 
oy/ns  more  goodaefs  than  one,  owns  more  Gods  than 

C  ' 


26  LAW'S  ADDRESS 

one.'  And  he  that  believes  he  can  have  any  good  in 
him,  but  the  one  goodnefs  of  God,  manifefting  itfelf 
in  him,  and  thro'  him,  owns  more  goodnefs  than  one. 
Bat  if  it  be  true,  that  God  and  goodnefs  cannot  be 
divided,  then  it  mull  be  a  truth  for  ever  and  ever,  that 
fo  niach  of  good,  fo  much  of  God  mull  be  in  the  crea- 
ture. 

And  here  lies  the  true,  unchangeable  diftinftionbe- 
tv/een  God  and  nature,  and  the  natural  creature.  Na-r 
tare  and  creature  are  only  for  the  outward  manifeftar 
tion  of  the  inward,  invlfible,  unapproachable  powers  of 
God  ;  they  can  rife  no  higher,  nor  be  any  thing  elfe  in 
themfelves,  but  as  temples,  habitations,  or  indriiments, 
in  v/hich  the  fupernatural  God  can,  and  does  manifeft 
himfelf  in  various  degrees  ;  bringing  forth  creatures  to 
be  good  with  his  own  goodnefs,  to  love  and  adore  him 
with  his  own  fpirit  of  love,  for  ever  fmging  praifes  to 
the  divine  nature,  by  that  which  they  partake  of  it. — 
This  is  the  religion  of  divine  infpiralion,  which  being 
interpreted,  is  Immcmutl^  or  God  within  us.  Lvery 
thing  fliort  of  this,  is  ihort  of  that  religion,  which 
v/orihips  God  in  fpirit  and  in  truth.  And  every  reh- 
gious  trufl  or  conhdence  in  any  thing  but  the  divine 
operation  within  us^  is  but  a  fort  of  image-worfhip, 
which  though  it  may  deny  the  form,  yet  retains  ti:je 
power  thereof  in  the  heart.  And  he  that  places  any 
religious  fafety  in  theological  decilions,  fcholaflic 
points,  in  particular  dcftrines  and  opinions,  thatmuft 
be  held  about  the  fcripture  words  of  faith,  jufcification, 
ian6lification,  election,  and  reprobation,  to  far  departs 
from  the  true  worfhip  of  the  living  God  within  h'm, 
-and  fets  up  an  iL/^/ of  notions  to  be  worfliipped,  if  not 
inilead  of,  yet  along  with  him.  And  I  believe  it  may 
be  taken  for  a  certain  truth,  that  every  fociety  of  chrif- 
tians,  whpfe  religion  (lands  upon  this  ground,  hovvever 
lirdent,  laborious,  and  good  their  zeal  may  feem  to 
be  in  fuch  matters,  ytt  in  fpite  of  all,'  fooner  or  later, 
it  will  be  found^  that  iVa^wr^  is  at  the  bottom,  and  that 


TO  THE  CLERGY.  27 

felfifh,  eartHy,  overbearing  pride  in  their  own  defini- 
tions, and  doftrines  of  words,  will  by  degrees  creep 
up  to  the  fame  height,  and  become  that  fame  flefhly 
wifdom,  doing  thofe  very  fame  things,  which  they  ex- 
claim againft  in  Popes,  Cardinals  and  Jefaits.  Nor 
can  it  poiTibly  be  otherwife  ;  for  a  letter-learned  zeal 
has  but  one  nature,  wherever  it  is  ;  it  can  only  do  that 
lor  Chridians,  which  it  did  for  Jews  ;  as  it  anciently- 
brought  forth  fcribes,  pharifees,  hypocrites,  and  cru- 
cifiers  of  Chrift,  as  it  afterwards  brought  forth  hcre- 
fies,  fchifms,  popes,  papal  decrees,  images,  anathe- 
ma's tranfubilantiation  ;  fo  in  Proteilant  countries  it 
will  be  doing  the  fame  thing,  only  with  other  materi- 
als :  images  of  wood  and  clay  will  only  be  given  up 
for  images  of  doctrines  ;  grace  and  works,  imputed 
fm  and  imputed  righteoufnefs,  ele6llon  and  reproba- 
tion, will  have-  their  Synods  of  Dortj  as  truly  evan- 
gelical as  any  Council  of  Trent. 

This  muft  be  the  cafe  of  all  fallen  Chrifcendom,  as 
well  Popifh  as  Proteftant,  till  hr.gle  men  and  church- 
es know,  confefs,  and  firmly  adhere  to  this  one  fcrip- 
ture  truth,  that  our  salvation  is  in  the  life  of  Jesus 
Christ  in  us.  And  that,  becauFe  this  ?Jone  was  the  di- 
vine perfe6lion  of  man  before  he  fell,  and  will  be  his 
perfe6tion,  when  he  is  one  with  Chrift  in  heaven. — 
Every  thing  befides  this,  or  that  is  not  folely  aiming 
at,  and  effentially  leading  to  it,  is  but  mere  Babel  in 
all  fefts  and  divifions  of  Chriftians,  living  to  them- 
felves  and  their  own  old  man,  under  a  feeming  holi- 
nefs  of  chriftian  ftrife  and  contention  about  fcripture 
words.  But  this  truth  of  truths,  fully  pofTcffed  and 
firmly  adhered  to,  brings  God  and  man  together,  puts 
an  end  to  every  lo  here  and  lo  there,  and  turns  the 
whole  faith  of  man  to  a  Chrift,  that  can  no  where  be 
a  Savior  to  him,  bat  as  eiTcntlally  born  in  the-inmoft 
fpirit  of  his  foul,  nor  poilibly  to  be  born  there  by  any 
other  means,  but  the  immediate  infpiration  and  work- 
ing power  of  the  holy  Spirit  within  him.   To  this  man 


2S  LAW'S  ADDRESS 

alone,  all  fcnpture  gives  daily  edification ;  the  words 
of  Chrift  and  his  apoflles  fall  like  a  fire  into  him.  And 
what  is  it  that  they  kindle  there  ^  Not  notions,  not 
itching  ears,  not  rambling  defires  after  new  and  new 
expounders  of  them,  but  a  holy  flame  of  love  to  be  al- 
ways with,  ah,yays  attending  to  that  ChriH,  and  his 
holy  Spirit  within  him,  which  alone  can  make  him  to 
be,  and  do  all  that  which  the  words  of  Ghrift  and  his 
apoflles  have  taught.  For  there  is  no  poffibility  of  be- 
ing like-minded  with  Chrift,  in  any  thing  that  he 
taught,  or  having  the  truth  of  one  chriRian  virtue,  but 
by  the  nature  and  Spirit  of  Chrift,  become  effentially 
living  in  us.  Read  all  our  Savior's  divine  fermon  on 
the  mount,  confent  to  the  goodnefs  of  every  part  of 
it,  yet  the  time  of  pra£tifing  it  will  never  come,  till 
you  have  a  new  nature  from  Chrill,  and  are  as  vitally 
in  him^  and  he  in  you,  as  the  vine  in  the  branch,  and 
the  branch  in  the  vine.  BlelTed  are  the  pure  in  heart, 
Ibr  they  fhall  fee  God,  is  a  divine  truth,  but  will  do 
us  no  divine  good,  uiilefs  we  receive  it,  as  faying  nei- 
ther more  nor  lefs  than,  Bleffed  are  they  that  are  born 
iigain  of  the  Spirit,  for  they  alone  can  fee  God.  For 
no  bleffednefs,  either  of  truth  or  life,  can  be  found  ei- 
ther in  men  or  angels,  but  where  the  Spirit  and  the 
life  of  God  is  effentially  born  M^ithin  them.  And  all 
iTien  or  churches,  not  placing  all  in  the  life,  light,  and 
guidance  of  the  holy  Spirit  of  Chrift,  but  pretending 
to  a6l  in  the  name,  and  for  the  glory  of  God,  from 
opinions  which  their  logic  and  learning  have  coUe6lcd 
from  fcripture  words,  or  from  what  a  Calvin,  an  Ar- 
nainius,  a  Socinus,  or  fome  fmaller  name,  has  told 
them  to  be  right  or  v/rong  ;  all  fuch  are  but  where  the 
ApoHles  were,  when  by  the  xvay  there  was  a  strife 
amongst  them^  who.  should  be  the  greatest.  And  how 
much  foever  they  may  fay,  and  boaft  of  their  great 
seal  for  truth,  and  the  only  glory  of  God,  yet  their 
own  open,  notorious  behavior  towards  one  another,  is 
proof  enough,  that  the  greateft  ilrife  amongCl  them  is, 


TO  THE  CLERGY.  29 

which  (liall  be  the  greatest  se£l^  or  have  the  largeft 
number  of  followers.  A  ilrife  from  the  fame  root, 
and  juft  as  ufeful  to  chriflianity,  as  that  of  the  carnal 
ApoiUes,  who  fhould  be  greateft.  For  not  numbers 
of  men,  or  kingdoms  profeffing  chriftianity,  but  num- 
bers redeemed  from  the  death  of  Adam  to  the  life  or 
Chrift,  are  the  glory  of  the  chriilian  church.  And  in 
whatever  national  chriilianity,  any  thing  elfe  is  meant 
or  fought  after,  by  the  profeiTicn  of  the  goir^el,  but  a 
new  heavenly  life,  through  the  mediatorial  nature  and 
Spirit  of  the  eternal  Son  of  God,  born  in  the  fallen 
foul*;  wherever  the  fpirituality  of  the  gofpel  redemp- 
tion is  denied,  or  overlooked,  there  the  fpirit  of  felf, 
of  fatanic  and  worldly  fubtiUy,  will  be  church  arid 
priellj  and  fupreme  power,  in  all  that  is  called  reli« 
gion. 

But  to  return  now  to  the  do6lrine  of  continual  infpi- 
ration — The  natural,  or  unregenerate  man,  educated 
in  Pagan  learning,  and  fcholaftic  theology,  feeing  the 
flrength  of  his  genius  in  the  (earch  after  knowledge^ 
how"  eafily  and  learnedly  he  can  talk  and  write,  criticife 
and  determine  upon  all  fcripture  v/ords  and  fa6ls,  looks 
at  all  this  as  a  full  proof  of  his  own  religious  wifdom, 
power  and  goodnefs,  and  calls  immediate  infpiration, 
enthufiafm  ^  not  confidering  that  all  the  woes  denounc- 
ed by  Chriit,  againil  Scribes,  Pharifees  and  hypocrites, 
are  fo  many  woes  nov/  at  this  day,  denounced  againft 
every  appearance  and  ihow  of  religion  that  the  natural 
man  can  pra6life. 

And  what  is  well  to  be  noted,  every  one,  however 
high  in  human  literature,  is  but  this  very  natural  man, 
and  can  only  have  the  goodnefs  of  a  carnal,  fecular  rie- 
ligion,  till  as  empty  of  all,  as  a  new-born  child,  the 
Spirit  of  God  gets  a  full  birth  in  him,  and  becomes  the 
infpirer  and  doer  of  all  that  he  wills,  does,  and  aims 
at,  in  his  whole  courfe  of  religion. 

Our  divine  Mailer  compares  the  religion  of  the 
learned  Pharifees  to  whited  fepulchres,  outwarly  beau- 


30  LAW'S  ADDRESS 

tifal,  and  inwardly  full  of  rottennefs,  ftenchj  and  dead 
men'^s  bones. 

Now  whence  was  it,  that  a  religion,  fo  ferious  in  its 
re{lraints,fo  beautiful  in  its  outward  form  and  pra6lices, 
and  commanding  fuch  reverence  from  all  that  beheld 
it,  was  yet  charged  by  Truth  itfelf,  with  having  inward- 
ly fuch  an  abominable  nature  I  It  was  only  for  this  one 
reafon,  becaufe  it  was  a  religion  of  felf.  Thtrefore, 
from  the  beginning  to  the  end  of  the  world,  it  mufl  be 
true,  that  where  felf  is  kept  alive,  has  power,  and  keeps 
vip  its  own  interefls,  whether  in  fpeaking,  writing, 
teaching  or  defending  the  mod  fpccious  number  of 
fcripture  do6lrines,  and  religious  forms,  there  is  that 
very  old  Pharifee  fiill  alive,  whom  Chriil  with  fo  much 
feverity  of  language  conftantly  condemned.  And  the 
reafon  of  fuch  heavy  condemnation  is,  becaufe  felf  is  the 
only  root,  or  rather  the  fum  total  of  all  fin  ;  every  fm 
that  can  be  named,  is  centered  in  it,  and  the  creature 
can  fm  no  higher,  than  he  can  live  to  felf.  For  felf  is 
the  fullnefs  of  atheifm  and  idolatry,  it  is  nothing  elfe 
but  the  creature  broken  oft  from  God  and  Chriil  ;  it  is 
the  power  of  Satan  living  and  working  in  us,  and  the 
fad  continuance  of  that  firft  turning  from  God,  which 
was  the  whole  fall,  or  death  of  our  firfl  Father. 

And  vet  fad  and  Satanical  as  this  felf  is,  what  is  fo 
much  cherilhed  and  nouriihed  with  our  daily  love,  fears 
and  cares  about  it  ?  How  much  worldly  wifdom,  how 
much  laborious  learning,  how  many  fubtleties  of  con- 
trivance, and  how  many  flattering  applications  and 
fuhmiiTions  are  made  to  the  world,  that  this  apellate 
felf,  may  have  its  fulnefs  both  of  inward  joys  and  out- 
ward glory  ? 

But  to  ail  this,  it  mull  yet  be  added,  that  a  religion 
,of  felf,  of  worldly  glory  and  profperity,  carried  on  un- 
der the  gofpel  {late,  has  more  of  a  diabolical  nature 
than  tliat  of  the  Jewifh  Pharifees.  it  is  the  higheft 
and  lail  working  of  the  myftery  of  iniquity,  becaufe  it 
lives  to  felf;  Satan  and  the  world;  in  and  by  a  daily  pre- 


TO  THE   CLERGY.  51 

feffion  of  denying  and  dying  to  felf,  of  being  crucified 
with  Chrift,  of  being  led  by  his  Spirit,  of  being  rifen 
fronn  the  world,  and  let  with  him  in  heavenly  places. 
Let  then  the  writers  againft  continual,  immediate, 
divine  infpiration,  take  this  for  a  certain  truth,  that  by 
fo  doing,  they  do  all  they  can,  to  draw  man  from  that 
which  is  the  very  truth  and  perftclion  of  the  gofpel 
«  flate :  and  are,  and  can  be,  no  better  than  pitiable  ad- 
vocates  for  a  religion  of  felf,  more  blamable  and  abom- 
inable nov/  than  that  which  was  of  old  condemned  by 
Chrift.    For  whatever  is  pretended  to  be  done  m  gof- 
pel religion,  by  any  other  fpirit  or  power,  but  that  of 
the  Holy  Ghoil  bringing  it  forth,  whether  ic  be  pray- 
ing, preaching,  or  pradlifing  any  duties,  is  all  of  it  but 
the  religion  of  felf,  and  can  be  nothing  eife.      For  all 
that  is  born  of  the  fitfh,  is  fiefn,  and  nothing  is  fpiricu- 
al,  but  that  which  has  its  vrhole  birth  irom  the  Spirit, 
But  man,  not  ruled  and  governed  by  thi^  Spirit,  hach 
only  the  nature  of  corrupt  fitfh,  is  under  the  full  pow- 
er and  guidance  of  fallen  nature,  and  is  that  very  nat-» 
ural  man,  to  v/hom  the  thirgs  of  God  art  fooiifhnefs. 
But  man  boldly  rejeeling,  and  preaching  i?gainft  a  con- 
tinual, immediate,  divine  infpiration,  is  an  anti-apoftie 
he  layeth  another  foundation,  than  that  which  Chrift 
hath  laid,  he  teacheth,  that  Chriil  needeth  not,  muft 
not,  be  all  in  all  in  us,  and  is  a  preacher  up  of  the  folly 
of  feari<ig  to  grieve,  quench  and  refill  the  Holv  Spirit. 
For  when,  or 'where,  or  hew  could  every  one  of  us,  be 
in  danger  of  grieving,  quenching,  or  refifting  the  Spi* 
rit,  unleis  his  holy  breathings,  and  inipirations  Were 
always  within  us  r  Or  how  could  the  fin  sgaiaft  the 
Holy  Ghoft,   have  a  more  dreadful  nature,  than  that 
againd  the  Fatlier  and  the  Son,  but  becaufe  the  cont'« 
nual,  immediate  guidance  and  operation  of  the  Spirit 
is  the  lait  and  liigheil  manifcflation  of  God  in  the  fall- 
en foul  of  man  ?    It  is  not  becaufe  the  Holv  Giioft  is 
Biore  worthy,  or  higher  in  nature,  than  tKe  Father, 
9dia  ih^  SoDj  but  becsulc  Father  and  Son  cpme  fbrih 


S2  LAW'S  ADDRESS 

in  their  own  highefl  power  of  redeeming  lore,  througlx 
the  covenant  of  a  continual,  immediate  infpiration  of 
the  Spirit,  to  be  always  dwelling  and  wc^rkjiig  in  the 
foul.  Many  weak  things  have  been  conjtflared,  and 
publidied  to  the  world,  about  the  fin  againit  the  Holy 
Ghoft  ;  whereas  the  whole  nature  of  it  lies  in  this,  that 
it  is  a  finning,  or  ftanding  out  againft  the  lall^  and 
highell  difpenfation  of  God,  for  the  full  redemption  of 
man.  Chriil  faidi,  '  If  I  had  not  come,  they  had  not 
had  fui,'  that  is,  they  had  not  had  fuch  a  weight  of 
guilt  upon  them  :  therefore,  the  fianing  againft  Chrift 
vome  into  the  fleshy  was  of  a  more  unpardonable  nature, 
thiin  finning  againfl  the  Father  under  the  law.  So 
likewife  finning  againft  the  Holy  Ghoft,  is  of  a  more 
unpardonable  nature,  than  finning  againft  the  Father 
under  the  law,  or  againft  the  Son  as  come  in  the  fltflij 
becaufe  thefe  two  preceeding  cliipenfations  were  but 
preparatory  to  the  coming,  or  lull  maniieftation  of  the 
Spirit.  But  when  Father  and  Son  were  conae,  in  the 
power  and  maniteltation  of  the  Spirit,  then  he  that  re- 
iufeth,  or  refiileth  this  miniftration  of  the  Spirit,  refift- 
eth  all  that  i4;e  holy  Three  can  do  to  reftore  and  revive 
the  firft  life  of  God  in  the  foul,  and  fo  commits  the 
impardonable  fin  ;  iind  which  is  therefore  unpardonable, 
becaufe  there  remains  i>o  farther  or  higher  power  to 
remove  it  out  of  the  foul.  For  no  fm  is  pardonable, 
becaufe  of  its  own  nature,  or  that  which  is  in  itfelf, 
but  becaufe  there  is  fjmethiiig  yet  to  come,  that  can 
remove  it  out  of  the  foul ;  nor  can  any  fin  be  unpardorv 
able,  but  beciiufe  it  has^withftood,  or  turned  from  that 
v/hich  was  the  laft,  and  higheft  remedy  for  the  removal 
of  it. 

Hence  it  is,  that  grieving,  quenching,  or  refifting  the 
Spirit,  is  the  fin  of  all  fins,  that  moft  of  all  ftops  the 
work  of  redemption,  and  in  the  higheft  degree  feparates 
man  from  all  union  with  God.  But  there  could  be  no 
fuch  fin,  but  becaufe  the  Holy  Spirit  is  always  breath.^ 
iDg,  willing  and  working  within  us.     For  Y/hf»t  Spirit 


TO  THE  CLERGY.  55 

can  be  grieved  by  us,  but  that  which  ha/'i  its  will  with- 
in us  difobeyed?  What  Spirit  can  be  quenched  by  us?^ 
but  that  which  is,  and  ever  would  be,  a  holy  fire  oi 
life  within  us?  What  Spirit  can  be  refitted  by  us,  but 
that  which  is,  and  has  its  working  within  us  ?  A 
Spirit  on  the  outfide  of  us,  cannot  be  the  Spirit  of  God, 
nor  could  fuch  a  Spirit  be  any  more  quenched,  or  hin- 
dered by  our  Spirit,  than  a  man  by  indignation  at  a 
llorm,  could  Hop  its  rage.  Now,  dreadful  as  the  a- 
bove-mentioned  fin  is,  I  would  aik  all  the  writers  againfl 
continual,  immediate,  divine  infpiration,  how  they 
could  more  effe6luaily  lead  men  into  an  habitual  ftate  of 
finning  againft  the  Holy  Ghoft,  than  by  fuch  do6lrine  ? 
For  how  can  we  pofiibly  avoid  the  fin  of  grieving^ 
quenching,  &c.  the  Spirit,  but  by  continually  reverenc- 
ing his  holy  pr^fence  in  us  ;  by  continually  waiting  for, 
trufting,  and  folely  attending  to  that,  which  the  Spirit 
of  God  wills,  works,  and  manifefts  within  us  ?  To 
turn  men  from  this  continual  dependance  upon  the  ho- 
ly Spirit,  is  turning  them  from  all  true  knowledge  of 
God.  For  without  this,  there  is  no  poffibility  of  any 
edifying,  faving  knowledge  of  God.  For  though  we 
have  ever  fo  many  mathematical  demonftrations  or 
vifible  proofs  of  his  being.  Sec.  we  are  without  all  real 
knowledge  of  Him,  till  his  own  quickening  fpirit  with- 
in us  manifefts  him  as  a  power  of  life-,  light,  love  and 
goodnefs,  effentially  found,  vitally  felt,  and  adored  in 
our  fouls.  This  is  the  one  knowledge  of  God,  which 
is  eternal  life,  becaufe  it  is  the  life  of  God  manifefted 
in  the  foul,  that  knowledge  of  which  Chrift  faith,  No 
one  knoweth  the  Father  but  the  Son,  and  He  to  whom- 
foever  the  Son  revealeth  him.  Therefore  this  knowl- 
edge is  only  poffible  to  be  found  iji  him,  who  is  in 
Chrift  a  new  Creature,  for  fo  it  is,  that  Chrift  reveal- 
eth the  Father.  But  if  none  belong  to  God,  but  thofe 
who  are  led  by  the  Spirit  of  God,  if  we  are  reprobates 
unlefs  the  JSpirit  of  Chrift  be  living  in  us,  who  need  be 

C  3 


a4  LAW'S  ADDRESS 

told,  that  all  t^it  we  have  to  truft  to,  or  depend  upon, 
as  children  of  God  and  Chi  id,  is  the  continual,  imme- 
diate guidance,  uncSlion,  and  teaching  of  his  holy  Spirit 
within  us  ?  Or  how  can  we  more  profanely  fin  againft 
this  Spirit,  and  power  of  God  within  us,  or  more  ex- 
pvefsly  call  men  from  the  power  of  God  unto  Satan^ 
than  by  ridiculing  a  faith  and  hope,  that  look  wholly 
and  folely  to  his  continual,  immediate  breathinngs,  and 
operations,  for  all  that  can  be  holy  and  good  in  Ub  ? 

'  When  I  am  lifted  up  from  the  earth  (faith  Ch-rift) 
I  will  draw  all  men  unto  me.*  Therefore  the  one 
great  power  of  Chrift  in  and  over  the  fouls  of  men,  \% 
after  he  is  in  Heaven  ;  then  begins  the  true,  full  power 
of  his  drawing,  becaufe  it  is  by  his  Spirit  in  man  that 
he  draws.  But  who  can  more  refifl  this  drawing,  or 
defeat  its  operation  in  us,  than  he  that  preaches  againft 
and  condemns  the  belief  of  a  continual  and  immediate 
infpiration  of  the  Spirit,  when  Chrift's  drawingcan  be 
la  nothing  elfe,  nor  be  powerful  any  other  way  ? 

Now  that  which  we  are  here  taught,  is  the  whole  end 
of  all  fcripturc  ;  for  all  that  is  there  faid,  however 
learnedly  read,  or  ftudied  by  Hebrew,  or  Greek  fkilt, 
fails  of  its  onl}^  end,  till  it  leads  and  brings  us  to  aa 
cfTential  God  within  us,  to  feel,  and  find  all  that  which 
the  fcriptures  fpeak  of  God,  of  man,  of  life  and  death, 
of  good  and  evil,  of  heaven  and  hell,  as  effentially  veri- 
fied in  our  own  fouls.  For  all  is  within  man,  that  can 
be  either  good  or  evil  to  him  :  God  within  him,  is  his 
divine  life,  his  divine  light,  and  his  divine  love  ;  Satan 
within  him  is  his  life  of  felf,  of  earthly  wifdom,  of 
uiabcMcal  falfenefs,  v/iath,  pride,  and  vanity  of  ev- 
ery kind.  There  is  no  middle  way  between  thefe 
two  ;  he  that  is  pot  under  the  power  of  the  one,  is  un- 
der the  power  of  the  other.  And  the  reafon  is,  man 
was  created  in  and  under  the  pov/er  of  the  divine  life  ; 
fo  far  therefore  as  he  lofes,  or  turns  from  this  life  of 
God,  fo  far  he  falls  under  the  power  of  felf,  of  Satan, 
itnd  v/orldly  wifdoip..    When  St*  Peter^  full  of  aa  /2U- 


TO  THE  CLERGY.  55 

man  good  love  towards  Chrift,  advifed  him  to  avoid 
his  fufferings,  Ghrift  rejefted  him,  with  a  Get  thee 
behind  me  Satan,  and  only  gave  this  reafon  for  it,  for 
thou  savorest  not  the  things  that  be  cf  God^   but  ths 
things  that  be  of  men.    A  phiin  proof,  that  whatever  is 
not  of,  and  from  the  holy  Spirit  of  God  in  us,  howev- 
er plaufible  it  may  outwardly  feem   to  men,  to  their 
wifdom  and  human  goodnefs,  is  yet  in  itfelf  nodiing 
elfe  but  the  power  ot  Satan  in  us.    And  as  St.  Paul 
faid  truly  of  himfelf,  ^  By  the  grace  of  God  I  am  what 
I  am  ;'  fo  every  wife,  every  fcribe,  every  difputer  of 
this  world,  every  trufter  to  the  ilrength  of  his  own  ra- 
tional learning  ;  every  one  that  is  under  the  power  of 
his  own  fallen  nature,  never  free  from  defires  of  hon- 
ors and  preferments,  ever  thirfting  to  be  rewarded  for 
his  theological  abilities  ;  ever  feanng  to  beabafed  and 
defpiied  ;  always  thank tpl  to  thoie  who  flatter  him 
with  his' diilinguiPaed  merit;  every  fuch,  be  he  who 
he  will,  may  as  truly  fay  of  himfelf,  *  Through  mjr 
turning,  and  trufting  to  fomething  elfe  than  the  grace 
and  infpiration  ol  God's  Spirit,  I  am  what  I  am.'  For 
nothing  elfe  hinders  any  profeffor  of  Chuifl  from  be- 
ing able  truly  to  fay  with  St.  Paul,  '  God  forbid  that 
I  Ihould  glory  in  any  thing  but  the  crofs  of  Chrift,  by 
which  I  am  crvicified  to  the  world,  and  the  world  to 
me.'    Nothing  makes  him   incapable  of  finding  that 
which  St.   Paul  found,  when  he  faid,  '  I  can  do  all 
things,  through  Jefus  Chrift  that  ftrengtheneth  me*' 
Nothing  hinders  all  this,  but  his  difregard  of  a  Chrift 
within  him,  his  choofing  to  have  a  religion  of  felf,  of 
laborious  learning,  and  worldly  greatnefs,  rather  than 
be  fuch  a  gofpel  fool  for  Chrift,  as  to  renounce  ail  that 
which  he  renounced,  and  to  feek  no  more  earthly  ho- 
nor and  praife  than  he  did  ;  and  to  will  nothing,  know 
nothing,  feek   nothing,   but  that  Vv'hich  the  Spirit  of 
God  and  Chrift  knoweth,  willeth,  and  feeketh  in  him. 
Here  and  here  alone  lies  the  Chriftian's  full  and  cer- 
tain power  of  overcoming  felf,  the  devil  and  the  workU 


t^  LAW'S  ADDRESS 

But  Chriftians,  feeking  and  turning  to  any  thing  elfe, 
but  to  be  led  and  infpired  by  the  one  Spirit  of  God  and 
Chrift,  will  bring  forth  a  Chriftendom,  that  in  the 
fight  of  God  will  have  no  other  name  than  a  fpiritual 
Babylon,  a  fpiritual  Egypt  and  Sodom,  a  fcarlet 
Whore,  a  devouring  Beatt,  and  red  Dragon.  For  all 
thefe  names  belong  to  all  men,  however  learned,  and 
to  all  churches,  whether  greater  or  lefs,  in  which  the 
fpirit  of  this  world  hath  any  Ihare  of  power.  This  was 
the  fall  of  the  whole  church,  foon  after  the  Apoftolic 
Ages  ;  and  all  human  reformations,  begun  by  ecclefi- 
allical  learning,  and  fupported  by  civil  power,  will  fig- 
nify  little  or  nothing,  nay  often  make  things  worfe,  till 
all  churches,  dying  to  all  own  will,  all  own  wifdom^ 
all  own  advancement,  feek  for  no  reforming  powder, 
but  from  that  Spirit  of  God  which  converted  fmners. 
Publicans,  Harlots,  Jews  and  Heathens,  into  an  holy 
apoftolical  church  at  the  firft  ;  a  church  which  knew 
they  were  of  God,  that  they  belonged  to  God,  by  that 
Spirit  which  he  had  given  them,  and  which  worked  ia 
them. 

'  Ye  are  not  in  the  flefti  (faith  the  apoftle)  but  in 
the  Spirit ;  but  then  adds,  as  the  only  ground  of  this, 
*  if  fo  be  that  the  Spirit  of  God  dwelleth  in  you.'  Sure- 
ly he  means,  if  fo  be  ye  are  moved,  guided  and  gov- 
erned by  that  which  the  Spirit  wills,  works,  and  in- 
fpires  within  you.  And  then  to  fhewthe  abfolute  ne- 
ceffity  of  this  life  of  God  in  the  foul,  he  adds,  '  If  any 
man  hath  not  the  Spirit  of  Chrift,  he  is  none  of  his,' 
And  that  this  is  the  ft  ate  to  which  God  hath  appoint- 
ed and  called  all  chriftians,  he  thus  declares,  '  God 
hath  fent  forth  the  Spirit  of  his  Son  into  your  hearts, 
crying  Abba,  Father.'  The  fame  thing,  moft  furely, 
as  if  he  had  faid.  Nothing  in  you  can  cry,  or  pray  to 
God,  as  its  father,  but  the  Spirit  of  his  Son,  Chrift 
come  to  life  in  you.  Which  is  alfo  as  true  of  every 
tendency  in  the  foul  towards  God  or  goodnefs  ;  fo 
much  as  there  is  of  it,  fo  much  there  is  of  the  Seedi 


TO  THE  CLERGY.  sr 

of  the  Woman,  ftrivuig  to  bring  forth  a  full  birth  of 
Chrift  in  the  foul. 

'  Lo,  I  am  always  with  you  (faith  the  holy  Jefus) 
€ven  unto  the  end  of  the  world,'  How  is  he  with  us  i 
Not  outwardly,  every  illiterate  man  knoweth  ;  not  in- 
wardly, faith  many  a  learned  divinity  dcclor,  becaufe 
a  Chrid  within  us  is  a  grofs  enthufiafm,  or  Quaker- 
ifm,  as  the  light  within  us.  How  then  Ihall  the  faith 
of  the  common  Chriltian  find  any  comfort  in  thefe 
words  of  Chrift's  promife,  unlefs  the  Spirit  brings  him 
into  a  remembrance  and  belief,  that  Chrift  is  in  him^ 
and  w^ith  him,  as  the  vine  is  widi  and  in  the  branch* 
Chrill  faith,  '  Without  me  ye  can  do  nothing;'  and 
alfo,  '  If  any  man  love  me,  my  Father  will  love  him^ 
and  we  will  come  unto  him,  and  make  our  abode  with, 
him.'  Now  if  without  him  we  can  do  nothing,  then 
all  the  love  that  a  man  can  poffihj^^  have  for  Chrift, 
muft  be  from  the  power  and  life  of  Chrift  in  him ;  and 
from  fuch  a  love,  fo  begotten,  man  has  the  Father 
and  the  Son  dwelling  and  making  their  abode  in  him* 
What  higher  proof,  or  fuller  certainty  can  there  be, 
that  the  whole  work  of  redemption  in  the-foul  of  maa 
is,  and  can  be  nothing  elfe,  but  the  inward,  continual^ 
immediate  operation  of  the  Father,  Son  and  holy  Spi- 
rit, raifing  up  again  their  own  firft  life  in  the  foul,  to. 
which  Adam  our  firft  Father  died  ? 

Again,  Chrift,  after  his  glorification  in  heaven^ 
faith,  '  Behold  I  ftand  at  the  door  and  knock.'  lies 
does  not  fay,  behold  ye  have  me  in  the  fcriptures. 
Now  what  is  the  door  at  which  Chrift,  at  the  right 
hand  of  God  in  heaven,  knocketh  ?  Sttrely  it  is  the 
heart,  to  which  Chrift  is  always  prefent.  He  goeth 
on,  '  If  any  man  hear  my  voice  j'  how  hear,  but  by 
the  hearing  of  the  heart,  or  what  voice,  but  that  which 
is  the  fpeaking  or  founding  of  Chrift  within  him  ?  He 
adds,  '  and  open  the  door,'  that  is,  open  his  heart  for 
x»e,  I  will  come  into  him,'  that  is,  will  be  a  iivingy 

D 


S8  -  LAW'S  ADDRESS 

holy  nature  and  fpirit  born  within  him.  '  And  fup 
with  him,  and  he  with  me.'  Beheld  the  laft  finifliing 
work  of  a  redeeming  Jefiis,  entered  into  the  heart 
that  opens  to  him,  bringing  forth  the  joy,  the  bleffing, 
and  perfeclion  of  that  firll  life  of  God  in  the  foul, 
which  was  loft  by  the  fall,  fet  forth  as  a  fupper,  or 
feaft  of  the  heavenly  Jefus  with  the  foul,  and  the  foul 
with  him.  Can  any  one  juftly  call  it  enthufiafm  to 
fay,  that  this  fupping  of  the  foul  w^ith  this  glorified 
Chrift  within  it,  muft  mean  fomething  more  heavenly 
tranfa6led  in  the  foul,  than  that  lafl  fupper  which  he 
celebrated  with  his  difciples,  w^hilil  he  was  with  them 
in  the  flefli.  For  that  fupper  of  bread  and  wine  wa^ 
fuch  as  a  Judas  could  partake  of,  aiid  could  only  be 
an. outward  type  or  fignification  of  that  inward  and 
bleffed  nouriihment,  with  which  the  believing  foul 
flioidd  be  feailed,  when  the  glorified  Son  of  God 
fliould,  as  a  creating  Spirit,  enter  into  us,  quickening 
and  raifing  up  his  own  heavenly  nature  and  life  with* 
in  us.  Now  this  continual  knocking  of  Chrift  at  the 
door  of  the  heart,  fets  forth  the  cafe  or  nature  of  a 
continual,  immediate,  divine  infpiration  within  us; 
5t  is  always  with  us,  but  there  muft  be  an  opening  of 
the  heart  to  it,  and  though  it  is  always  the're,  yet  i§ 
only  felt  and  found  by  thofe  who  are  attentive  to  it, 
and  depend  upon,  and  humbly  wait  for  it.  Now  let 
sny  one  tell  me,  how  he  can  believe  any  thing  of  this 
voice  of  Chrift,  how  he  can  liften  to  it,  hear  or  obey 
it,  but  by  fuch  a  faith  as  keeps  him  habiiually  turiied 
to  an  immediate,  conftant  infpiration  of  the  Spirit  of 
Chrift  within  him  ?  Or  how  any  heatheiilfii,  profane 
perfon,  can  do  more  defpite  to  this  preunce  and  pow- 
er of  Chrift  in  his  own  foul,  or  more  eiftclually  lead 
others  into  it,  than  that  Ecclefiaftic  w^ho  makes  a  mock 
at  the  light  within,  a  Chrift  within,  and  openly  blaf* 
phemes  that  faith,  and  hope,  and  truft,  which  foltriy 
relies  upon  being  moved  by  the.  Spirit,  as  its  only 
power  of  doing  that  which  is  right,  and  good,  and  pU 


TO  THE  CLERGY.  S9 

ocs,  either  towards  God  or  man.  Let  every  maa 
whom  this  concerns  lay  it  to  heart.  Time,  and  the 
things  of  time  will  foon  have  an  end  ;  and  he  that 
in  time  truds  to  any  thing  but  the  Spirit  and  powet 
of  God  working  in  his  heart,  will  be  but  ill  fitted  to 
enter  into  eternity.  God  muft  be  all  in  all  in  us  here, 
or  we  cannot  be  his  hereafter.  Time  works  only  for 
eternity  ;  and  poverty  etin^nal  muft  as  certainly  follow 
him,  who  dies  only  fully  fluffed  with  human  learning, 
as  he  who  dies  only  full  of  worldly  riches.  The  folly 
of  thinking  to  have  any  divine  learning,  but  that  which 
the  holy  Spirit  teaches,  or  to  make  curfelves  rich  in 
knowledge  towards  God,  by  heaps  of  common-place 
learning  crouded  into  our  minds,  will  leave  us  as 
dreadfully  cheated  as  that  rich  Builder  of  Barnes  in 
the  gofpel,  to  whom  it  v/as  faid,  '  Thou  fool,  this 
night  ihall  thy  foul  be  required  of  thee,  and  tlien^ 
Whofe  fhall  all  thefe  things  be  V  So  is  every  man  that 
treafures  up  a  religious  learning,  that  comes  not  whol- 
ly from  the  Spirit  of  God.  But  to  return — To  this^ 
inward,  continual  attention,  to  the  continual  working 
of  the  holy  Spirit  within  us,  the  apoille  calls  vis  in 
thefe  words  :  '  See  that  ye  refufe  not  him  that  fpeak-' 
eth  ;  for  if  they  efcapcd  not,  who  refufed  him  that 
fpake  on  earth,  much  more  ihall  not  we  efcape,  if  we 
turn  from  him  that  fpeaketh  from  heaven.'  Now  what 
is  this  fpeaking  from  heaven,  which  it  is  fo  dangerous 
to  refufe  or  refift  ?  Surely  not  outward  voices  from 
heaven.  Or  what  could  the  apoPae's  advice  fignify  to 
us,  unlcfs  it  be  fuch  a  fpeaking  from  heaven  as  we 
may,  and  muft  be  always  either  obeying  or  refufmg? 
St.  James  faith,  '  Rehft  the  devil,  and  he  will  flee 
from  you.'  What  devil?  Surely  not  an  outward  crea- 
ture or  fpirit,  that  tempts  us  by  an  outward  pov/^er, 
Gr  what  refiftance  can  we  make  to  the  devil,  but  that 
of  inwardly  falling  away,  or  turning  i'rom  the  work- 
ings of  his  evil  nature  and  fpirit  within  us?  They 
tiler e fore   who  call  us  from  waiting  for,  depending 


40  LAW'S  ADDRESS 

wpon,  snd  attending  to  the  continual,  fecret  infpira- 
tions  and  breathings  of  the  holy  Spirit  within  us,  call  ^ 
xis  to  refift  God  in  the  fame  manner  as  the  apoftle  ex- 
horts us  to  refill  the  devil.  For  God  being  only  a  fpir- 
5tuai  good,  and  the  devil  our  fpiritual  evil,  neither  the 
one  nor  the  other  can  be  refilled,  or  not  refilled  by  us, 
but  fo  far  as  their  fpiritual  operations  within  us  are 
either  turned  from  or  obeyed  by  us.  St.  James  hav- 
ing fhewn  us,  that  refifting  the  devil,  is  the  only  way 
to  make  him  flee  from  us,  that  is,  to  lofe  his  power 
iin  us,  immediately  adds,  how  we  are  to  behave  to- 
wards God,  that  he  mf)y  not  flee  from  us,  or  his  holy 
work  be  flopped  in  us.  Draw  near,  faidi  he,  to  God, 
and  God  will  draw  near  to  you.  V/hat  is  this  drawing 
near  ?  Surely  not  by  any  local  motion,  either  in  God  or 
US,  But  the  fame  is  meant,  as  if  he  had  faid,  refift 
not  God,  that  is,  let  his  holy  will  within  you  have 
its  full  work  ;  keep  v/hoUy,  obediently  attentive  to  that 
^hich  he  is,  and  has,  and  does  within  you,  and  then 
God  will  draw  near  to  you,  that  is,  will  more  and 
more  manifeft  the  power  of  his  holy  prefence  in  you, 
and  make  you  more  and  more  partakers  of  the  divine 
r.ature.  Farther,  what  a  blindnefs  it  is  in  the  fore- 
mentioned  writers,  to  charge  private  perfons  with  the 
cnthufiafm  of  holding  the  neceffity  and  certainty  of 
continual,  immediate  infpiration,  and  to  attack  them 
as  enemies  to  the  eftabliflied  church,  when  every  bo- 
dy's eyes  fee,  that  coUedl  after  colle6l,  in  the  eftab- 
liflied Liturgy,  teaches  and  requires  them  to  believe, 
and  pray  for  the  continual  infpiration  of  the  Spirit,  as 
that  alone  by  which  they  can  have  the  leaft  good 
thought  or  defire?  Thus,  '  O  God,  forafmuch  as 
without  thee  we  are  not  able  to  pleafe  thee,  mercifully 
grant,  that  thy  holy  Spirit  may  in  all  things  dire6l  and 
rule  our  hearts.'  Is  it  pofiible  for  words  more  ftrongly 
to  exprefs  the  neceflity  of  a  continual,  divine  infpira- 
tion ?  or  can  infpiration  be  higher,  or  more  immediate 
in  prophets  and  apoftles,  than  that  which  directs,  that 


TO  THE  CLERGY.  41 

lyKich  ruks  our  hearts,  not  now  and  then,  but  irt  all 
things?  Or  can  the  abfokite  necefllty  of  this  be  more 
fully  declared,  than  by  faying,  that  if  it  is  not  in  this 
degree,  both  of  height  and  continuance,  in  and  over 
our  hearts,  nothing  that  is  done  by  us  can  be  pleafmg 
to  God  ;   that  is,  can  have  any  union  with  him  ? 

Now  the  matter  is  not  at  all  about  the  different  ef- 
fe6ls,  or  works  proceeding  from  infpiration,  as  whether 
by  it  a  man  be  a  faint  in  himfclf,  or  fent  by  God  with 
a  prophetic  meffage  to  others,  this  effe6ls  not  the  na- 
ture and  neceility  of  infpiration,  which  isjull  as  necef- 
fary  in  itfclf,  to  all  true  goodnefs,  as  to  all  true  pro- 
phefy.  All  fcripture  is  of  divine  infpiration.  But  why 
fo  ?  Becaufe  holy  men  of  old  fpake  as  they  were  moved 
by  the  Holy  Ghoft.  Now  the  above  CoUedl,  as  well 
as  Chrift  and  his  apoflles,  oblige  us  in  like  manner  to 
hold,  that  all  holinefs  is  by  divine  infpiration,  and  that 
therefore  there  could  have  been  no  holy  men  of  old,  or 
in  any  latter  times,  but  folely  for  this  reafon,  becaufe 
they  lived  as  they  were  moved  by  the  Holy  Ghoft. 
Again  the  Liturgy  prays  thus,  *  O  God,  from  whom 
all^ood  things  do  come,  grant  that  by  thy  holy  infpi- 
ration, we  may  think  thofe  things  that  be  good,  and  by 
thy  merciful  guiding  may  perform  the  fame.'  Now, 
if  in  any  of  my.  writings  I  have  ever  faid  any  thing 
higher,  or  farther  of  the  nature  and  neceffity  of  contin- 
ual, divine  infpiration,  than  this  church-prayer  does,  I 
refufe  no  cenfure  that  fiiail  be  paffed  upon  me  ;  but  if  I 
have,  from  all  that  we  know  of  God,  of  nature  and 
creature,  fliewn  the  utter  impoffibility  of  any  kind  or 
degree  of  goodnefs  to  be  in  us,  but  from  the  divine  na- 
ture, living  and  breathing  in  us,  if  I  have  ihewp,  that 
all  fcripture,  Chrift  and  his  apoftles,  over  and  over  fay 
the  fame  thing ;  that  our  church  liturgy  is  daily  praving 
according  to  it ;  what  kinder  thing  can  I  fay  of  thofe 
churchmen,  who  accufe  me  of  enthufiafm,  than  that 
which  Chrift  faid  of  his  blind  crucifiers,  '  Father  for- 
give them;  for  they  know  not  what  they  do,' 


4B  LAW'S  ADDRESS 

It  IS  to  no  purpofc  to  obje£l  to  all  this,  that  thefc 
kingdoms  are  overran  with  enthufiaits  of  all  kinds,  and 
Moravians,  with  their  fevcraldivi lions,  and  Methedifts 
of  various  kinds,  are  every  wht re  adling-  in  the  wildeft 
manner,  under  the  pretence  of  beiiig  called,  and  led  by 
the  Spirit.  Be  it  fo,  or  not  io,  is  a  matter  I  meddle 
not  with;  nor  is  the  doftrine  I  am  upon  in  the  leaft 
affe6led  by  it.  For  what  an  argument  would  this  be  ; 
Enthufivifts  of  the  prefent  and  former  ages  have  made  a 
bad  ufe  of  the  do6lrine  of  being  led  b^^the  fpirit  of  God^ 
Ergo>  He  is  enthufuitical,  or  helps  forward  enthufiafm, 
who  preaches  up  the  doclrine  of  being  led  by  the  Spirit 
of  God.  Now  abfurd  as  this  is,  was  an}^  of  my  accu- 
fers  as  high  in  genius,  as  bulky  in  learning,  as  CololTus 
was  in  flatue,  he  would  be  at  a  lofs  to  bring  a  flrorger 
argument  than  this,  to  prove  me  an  enthunaft,  or  an 
abettor  of  them. 

But  as  I  do  not  begin  to  doubt  about  the  neceffity^ 
the  truth,  and  perfection  of  gofpel  religion,  when  told 
that  whole  nations  and  churches  have,  under  a  pretence 
of  regard  to  it,  and  for  the  fake  of  it,  done  all  the  bad 
things  that  can  be  charged  upon  this,  or  that  leading 
enthufiaft,  whether  you  call  thofe  bad  things,  fchifms, 
perjury,  rebellion,  worldly  craft,  and  hypocrify,  &c# 
So  I  give  not  up  the  neceffity,  the  truth  and  perfection, 
of  looking  wholly  to  the  Spirit  of  God  and  Chrift  within 
me,  as  my  promlfed  infpirer,  and  only  w^orker  of  all 
that  can  be  good  in  me  ;  I  give  not  this  up,  becaufe  in 
this,  or  that  age,  both  fpiritual  pride,  and  flefhly  luiis 
have  profpered  by  it,  or  becaufe  Satan  has  oflen  led 
people  iiito  uU  the  heights  of  felf- glory,  and  felf-feek- 
ing,  under  a  pretence  of  being  infpired  with  gofpel 
humility,  and  gofpel  felf-denial. 

Another  charge  upon  me,  equally  falfe,  and  I  may 
fay,  more  fenfelefs,  is,  that  I  am  a  declared  enemy  to 
the  ufe  of  reafon  in  religion.  And  why?  Becaufe  ii^ 
all  my  writings,  i  teach  that  reafon  is  to  be  denied,  he. 
I  own;  I  have  not  only  tr;Ught  this;  but  have  again  anci 


TO  THE  CLERGY.  42 

^galn  proved  the  abfolute  neceflity  pf  it.  And  this  be- 
caufe  Chrift  has  made  itabfolutely  neceff^ryjby  faying, 
^  Whofoever  will  come  after  me,  let  him  deny  himfelf, 
&c.  For  how  can  a  man  deny  himfelf,  without  denying 
his  reafon,  unlefs  reafon  be  no  part- of  himfelf  ?  Or 
Jiow  can  a  rational  creature,  whofe  chief  dillindlion' 
from  brutes  is  that  of  his  reafon,  be  called  to  dt^ny  him- 
felf any  other  way,  than  by  denying  that  which  is  pe- 
culiar to  iiimfelf  ?  Let  the  matter  be  thus  expreffed,— . 
JVIan  is  .not  to  deny  his  reafon.  Weil,  hov/  then  ?  Why 
(N.  Bi)  ""He  is  only  to  deny  himfelf.  Can  there  be  a 
greater  folly  of  words  ?  And  yet  it  is  their  wifdom  of 
words,  who  allow  the  denying  of  felf,  to  be  good  doc- 
trine, but  boggle,  and  cry  out  at  the  denying  of  reafon, 
as  quite  bad.  For  how  can  a  man  deny  himfelf,  but 
by  denying  that  which  is  the  life,  and  fpirit,  and  pow- 
■er  of  felf  ?— ^What  makes  a  man  a  finner  ?  Nothing 
but  the  power  and  working  of  his  natural  reafon.  And 
therefore  if  our  natural  reafon  is  not  to  be  denied,  we 
mxiii  keep  up,  and  follow  that,  which  works  every  fm 
that  ever  was,  or  can  be  in  us.  For  w^e  can  fm  no 
v/here,  or  in  any  thing,  but  where  our  natural  reafon 
or  underilanding  has  its  powi:r  in  u?.  What  is  meant: 
in  all  fcripture  by  the  fieili  and  its  works?  is  it  fome-» 
thing  diflincl  and  different  from  the  workings  of  our 
rational  and  intelligent  nature  ?  No,  it  is  our  whole  in- 
telligent, rational  nature,  that  con(tit*itcs  the  fiefn,  or 
the  carnal  man,  who  could  not  be  criminally  A?,  any 
more  than  the  beafls,  but  becaufe  his  carnality  has  all 
its  evil,  from  his  intelligent  nature,  or  reafon,  being 
the  life  and  power  of  it.  And  evtry  thing  Vv'hich  our 
Lord  faith  of  felf,  is  fo  much  faid  of  our  natural  reafon, 
and  all  that  the  fcripture  f^ith  of  the  {Idli  and  its  evil 
nature,  is  fo  much  faid  of  the  evil  ftate  of  our  natural 
reafon,  v/hich  therefore  is,  oucrht,  and  muft  be  denied, 
}a  the  fame  manner  and  decree,  as  fclf  and  flefli  is, 
^nd  mud  be  denied. 

I  have  cifewherQ  fliewn  the  grofs  darkpefs  and  igno- 


u  law's  address 

ranee,  which  govern  that  which  is  called  M etaphyf*- 
icks  in  the  Ichools,  that  it  is  fo  great,  that  if  you  were 
to  (ay,  ^  That  God  firft  creates  a  foul  out  of  nothing, 
and  when  that  is  done,  then  takes  an  underllanding 
faculty  and  puts  it  into  it,  after  that  adds  a  will,  and 
then  a  meiT.ory,  all  as  independently  made,  as  when 
a  taylor  firft  m^kes  the  body  of  a  coat,  and  then  adds 
fleeves  and  pockets  to  it ;  were  you  to  fay  this,  the 
fchools  of  Defcartes,  Male-branche,  or  Locke,  could 
have  nothing  to  fay  againft  it.' 

And  here  truth  obliges  me  to  fay,  that  fcholaMc  di- 
vinity, is  in  as  great  ignorance  about  the  mod  funda- 
mental truths  of  the  goipel,  as  I  have  again  and  again 
fliewn,  in  regard  to  the  nature  of  the  fail  of  man,  and 
all  the  fcripture  exprefSons  concerning  the  new  birth ; 
and  here  alfo  concerning  the  do6lrine  of  a  man's  deny- 
ing himiclf,  which  modern  learning  fuppofes  to  be  pof- 
fible  without,  or  different  from  a  man's  denying  his 
own  natural  reafon  j  which  is  an  abfurdity  of  the  great- 
eft  magnitude.  For  what  is  felf,  but  that  which  a  man 
is,  and  has  in  his  natural  capacity?  Or  v/hat  is  the 
fulnefs  of  his  capacity,  but  the  ftrength  and  power  of 
his  reafon  ?  How  then  can  any  man  deny  himfelf,  but 
by  denying  that  which  gives  felf  its  whole  nature,  name, 
and  pov/er  ?  If  man  was  not  a  rational  creature,  he 
could  not  be  called  to  deny  himftlf,  he  could  not  need, 
or  receive  the  benefit  and  goodnefs  of  felf-denial :  No 
man  therefore  can  obey  the  precept  of  denying  himfelf, 
cr  have  any  benefit  or  goodnefs  from  it.  but  fo  far  as  he 
denies,  or  dits  to  his  own  natural  reafon,  becaufe  the 
felf  of  man,  and  the  natural  reafon  of  man,  are  Itridlly 
the  fame  thing. —  Agam  our  bleffed  Lord  faid  in  his 
agony,  '  Not  my  wiii,  but  thine  be  done.'  And  had  not 
this  been  the  form  of  his  whole  life,  he  had  not  lived 
without  fin.  Now  thus  to  deny  our  own  will,  that 
God's  will  may  be  done  in  us,  is  the  height  of  our  call* 
ing  ;  and  fo  far  as  we  keep  from  our  ov*^n  natural  will, 
£o  far  we  keep  from  fm»    Bnt  now,  if  our  own  natural 


TO  THE  CLERGY.  45 

Will,  as  having  all  fin  and  evil  in  it,  is  always  to  be  de- 
nied, whatever  it  coils  us,  I  would  fain  know  how  our 
natural  reafon  can  ever  efcape,  or  how  we  can  deny 
our  own  will,  and  not  deny  that  rational,  or  intelligent 
power,  in  and  from  which  the  will  hath  its  whole  cx- 
i  lie  nee,  and  continual  dire6lion  ?  Or  how  there  can 
be  always  a  badnefs  of  our  own  will,  which  is  not  the 
badnefs  of  our  own  natural,  intellcdlual  power  ?  There- 
fore it  is  a  truth  of  the  utmoil  cer-tainty,  that  as  much 
as  we  are  obliged  to  deny  our  own  natural  will,  that 
the  w^ill  of  God  may  be  done  in  us,  fo  much  are  we 
obliged  to  deny  our  own  natural  reafon  and  under- 
flanding,  that  our  own  will  may  not  be  done  or  allowed 
by  us.  For  whoever  lives  to  his  own  natural  reafon, 
he  necefiarily  lives  to  his  own  natural  v/ill.  For  our 
natural  will,  in  whatever  flate  it  is,  is  nothmg  elfe 
but  our  natural  reafon  willing  this,  or  that. 

Now  hard  as  this  may  feem  to  unregenerate  nature, 
and  yet  harder  to  nature  highly  exalted,  and  big  with 
the  glory  of  all  that,  which  wits,  poets,  orators,  critics, 
fophills  and  hiftorians  have  enriched  it  v/ith,  yet  true  it 
is,  and  a  truth  as  certain  as  the  faU  of  man,  that  this 
full  denial  of  our  ovv^n  natural  \vill,  and  our  o^\ti  natu- 
ral reafon,  is  the  only  poilible  way  for  divine  knowledge, 
divine  light,  and  divine  goodnefs,  to  have  any  place,  or 
power  of  birth  in  us.  All  other  religious  knov/ledge, 
got  any  other  way,  let  it  be  as  great  as  it  will,  is  only 
great  in  vanity,  emptinefs  and  delufion.  For  nothing 
but  that  which  comes  immediately  from  God,  can  have 
any  thing  Godly  in  it,  and  all  that  which  comes  from 
felf,  and  natural  reafon,  however  outwardly  coloured, 
can  have  no  better  a  nature  within,  than  felf-feeking, 
felf  efleem,  and  flelhly  wifdom,  which(N.  B.)  are  thofe 
very  works  of  the  devil  in  us,  w^hich  Chrlll  came  into 
the  world  to  deilroy.  For  the  efforts  of  natural  reafon, 
and  felf-abilities,  to  be  great  in  religious  knowledge 
from  our  own  particular  talents,  are  as  Satanical  things 

D  2 


46  LAW'S  ADDRESS 

as  any  we  carry  about  us,  and  mod  of  all  fix  us  in  the 
higheit  contrariety  to  that  (late,  which  our  Lord  af- 
firms to  be  abfolutely  neceiTary. 

'  Except  ye  be  converted,  and  become  as  little 
children,  ye  cannot  enter  into  the  kingdom  of  God.' 
Now  as  fure  as  this  is  neceffary,  fo  fare  it  is,  that  no 
one  can  be  thus  converted,  or  come  under  the  good 
influence  ofuhis  child-like  nature,  till  natural  reafon, 
felf,  and  own  will,  are  all  equally  denied.  For  all 
the  evil  and  corruption  of  our  fallen  nature  confiils  in 
this,  it  is  an  awakened  life  of  our  own  reafon,  own 
will  broken  off  from  God,  and  fo  fallen  into  the  felfilh 
^vorkings  of  its  own  earthly  nature. 

Now  whether  this  felf,  broken  off  from  God,reafon- 
€th,  wiileth,  and  contendeth  about  the  diiFerencc  of 
icripture  words  and  opinions,  or  reafoneth  againfl  them 
all,  the  fame  evil  flate  of  fallen  nature,  the  fame  lofs 
of  life,  the  fame  feparation  from  God,  the  fame  evil 
tempers  of  flefli  and  blood,  will  be  equally  flrenglhened 
snd  enflamed  by  the  one  as  by  the  other.  Hence  it  is, 
that  PapiRs  and  Proteftants  are  hating,  fighting  and 
ifiUing  one  another,  for  the  fake  of  their  different,  e.v- 
c client  opinions,  and  yet,  as  to  the  lufts  of  the  flefli, 
the  lufl  of  the  eye,  and^the  pride  of  life,  they  are  in 
the  higheft  union  and  communion  with  one  another. 
Por  if  you  expe6l  a  j^ealous  Proteftant  to  be  tht-re- 
iore  a  new  born  creature,  alive  unto  God,  or  a  zeal- 
ous Papift  to  be  therefore  dead  to  all  divine  goodnefs, 
you  may  be  faid  to  have  lived  in  the  world  without 
either  eyes  or  ears.  And  the  reafon  why  it  raufl  be 
io  is,  becaufe  bad  fylloglfms  for  tranfubftantiations, 
and  better  fylloglfms  againfl  it,  fignify  no  more  to- 
vi^ards  the  cafcir.g  Satan  out  of  our  fouls,  than  a  bad 
or  better  tafle  for  painting. 

Kence  alfo  it  is,  that  Chriflendom,  full  of  the  niceft 
tlecifions  about  faith,  grace,  v/orks,  merits,  fatisfac- 
tion^  hereficsj  fchifmS;  &g*  is  full  of  all  thofe  evil  tern- 


TO  THE  CLERGY.  ^7 

pers  which  prevailed  in  the  heathen  world,  when  none 
of  thefe  things  were  ever  thought  of. 

A  fcholar,  pilyingthe  blindnefs  and  folly  of  thofe 
who  live  to  themfelves  in  the  cares  and  pleafures  of 
this  vain  Ufe,  thinks  himfelf  divinely  employed,  and 
to  have  efcaped  the  pollutions  of  the  world,  becaufe 
he  is,  day  by  day,  dividing,  diffe6ling,  and  mending 
church-opinions,  fixing  herefies  here,  fchifnis  there  ; 
forgetting  all  the  while,  that  a  carnal  felf,  and  natural 
reafon,  have  the  doing  of  all  that  is  done  by  this 
learned  zeal  ;  and  are  as  bufy  and  a6live  in  him,  as 
in  the  reafoning  infidel  or  proje6ling  worldling.  For 
where  feif  is  wholly  denied,  there  nothing  can  be 
called  her^fy,  fchifm,  or  wickednefs,  but  the  want  of 
loving  God  with  our  whole  heart,  and  our  neighbor 
as  ourfclvts  ;  nor  any  iliing  be  called  truth,  life  or  fal- 
vation,  but  the  fpirit,  nature  and  pov/er  of  Chrift,  liv- 
ing and  manifefiing  itfelf  in  us,  as  it  did  in  him.  But 
where  felf  or  the  natural  man  is  become  great  in  relig- 
ious learning,  there  the  greater  the  fcholar,  the  more 
firnay  will  he  be  fixed  in  their  religion,  whofe  God  is 
their  belly. 

But  that  I  may  fully  fliov/  the  perverfenefs  of  my 
accufers,  in  charging  me  with  denying  the  ufe  of  rea- 
fon in  religion,  fee  here  a  word  or  two  of  what  I  have 
faid  at  large,  and  in  the  plained  words,  more  than 
twenty-four  years  ago,  which  do6lrine  I  have  main- 
tained in  all  that  I  have  fince  written.  My  words  are 
thefe : 

"  You  (hall  fee  reafon  poffefied  of  all  that  belongs  to 
it.  I  will  grant  it^to  have  as  great  a  fhare  in  the  good 
things  of  religion,  as  in  the  good  things  of  this  life  ; 
that  it  can  alTift  the  foul,  juft  as  it  can  aiTifl  the  body ; 
that  it  has  the  fame  power  and  virtue  in  the  fpiritual, 
that  it  has  in  the  natural  world  r  that  it  can  communi- 
cate to  us  as  much  of  the  one  as  of  the  other,  and  is  of 
the  fame  ufe  and  importance  in  the  one  as  in  the  other. 


4s  LAW'S  ADDRESS 

Can  you  aflv  more  ?"    All  which  I  thus  make  out  ia 
the  following  manner : 

''  Man,  confidcred  as  a  member  of  this  world,  who 
is  to  have  his  ftiare  of  the  good  that  is  in  it,  is  a  fen- 
lible  and  a  rational  <:reature  ;  that  is,  he  has  a  certain 
number  of  fenfes,  as  feeing,  hearing,  tafting,  touch- 
ing and  fiuelling,  by  which  he  is  fenfible  of  that  v/hich 
the  outward  world,  in  which  he  is  placed,  can  do  for 
him,  or  communicate  to  him,  and  fo  is  fenfibie  of 
what  kind  and  degree  of  happinefs  he  can  have  from  it, 

^'  Now  befides  thefe  organs  of  fenfe,  he  has  a  pov/- 
cr  or  faculty  of  reafoning  upon  the  ideas  which  he  has 
received  from  the  fenfes. 

*'  Now  how  is  it,  that  the  good  things  of  this  v/orld 
are  communicated  to  man  ?  How  is  he  put  in  pofief- 
fion  of  them  ?  To  what  part  of  him  are  they  propof- 
ed?  Are  his  fenfes,  or  his  reafon,  the  means  of  his 
having  fo  much  as  he  has,  or  can  have  from  this 
W^orld? 

''  Now  here  you  muft  degrade  reafon  juft  as  much 
as  it  is  degraded  by  religion,  •and  are  obliged  to  fet  it 
as  low,  with  refpe6\;  to  the  things  of  this  world,  as  it 
is  fet  with  refpecl  to  the  things  of  the  fpiritual  world. 
It  is  no  more  the  means  of  communicating  the  good 
tilings  of  the  one,  than  of Jthe  other.  And  as  St.  Paul 
fays,  '  the  natural  man  cannot  receive  the  things  of 
the  Spirit  of  God,  becaufe^they  are  fpiritually  dif- 
cerned  ;'  fo  you  muft  of  neceiTity  fay,  the  rational 
man  cannot  receive  the  things  of  this  world,  for  this 
reafon,  becaufe  they  are  fenfibly  received,  that  is,  by 
the  organs  of  fenfe.  Reafon  therefore  has  no  higher 
omce  or  power  in  the  things  of  this  v/orid,  than  in  the 
things  of  religion  ;  and  religion  does  no  more  vio- 
lence to  your  reafon,  or  reje^ls  It  any  other  way,  than 
all  the  good  things  of  this  world  reje£ls  it :  It  is  not 
feting,  it  is  not  hearing,  tafting  or  feeling  the  things 
of  this  life  j  it  can  fupply  the  place  of  no  one  of  thefe 
fenfes* 


TO  THE  CLERGY.  4§ 

**  Now  it  is  only  thus  hclplefs  and  ufekfsin  relig- 
ion; it  is  neither  feeing  nor  hearing,  tafting  nor  feel- 
ing of  fpiritual  things  ;  therefore  in  the  things  of  re- 
ligion, and  in  the  things  of  this  world,  it  has  one  and 
the  fame  infignificancy*  It  is  the  fenfibility  of  the  foul 
that  mufl  receiv^e  what  this  world  can  communicate  to 
it  ;  it  is  the  fenfibility  of  the  foul  that  mufl  receive 
what  God  can  communicate,  reafon  may  follow  after  ia 
either  cafe,  and  view  through  its  own  glafs  what  is 
done,  but  it  can  do  no  more.  Reafon  may  be  here  of 
the  fame  fervice  to  us,  as  when  we  want  any  of  the 
enjoyments  of  this  life  ;  it  may  dire6l  us  how,  and 
where  they  are  to  be  had;  it  may  take  away  a  cover 
from  our  eyes,  or  open  our  window^-lliutters,  when  we 
want  the  light ;  but  it  can  do  no  more  towards  feeing, 
than  to  make  way  for  the  light  to  aft  upon  our  eyes. 
This  is  all  its  office  and  ability  in  religion  ;  ic  may  re- 
move that  which  hinders  the  fenfibility  of  the  foul,  or 
prevents  the  divine  light's  a6ling  upon  it,  but  it  can 
-do  no  more  :  becaufe  the  faculty  of  reafoning,  is  only 
the  a6livity  of  the  mind  upon  its  own  ideas  or  images, 
which  the  fenfes  have  caufed  it  to  form,  from  that 
which  has  been  flirred  up  in  them;  but  has  nothing 
o  fthe  nature  of  that  which  it  fpeculates  upon  by  ideas  i 
It  does  not  become  dark,  when  it  reafons  upon  the 
caufe  or  nature  of  darknefs  ;a=  nor  becomes  light,  when 
it  reafons  about  it ;  neither  is  it  religion,  nor  gets  any 
thing  of  the  nature  of  religion,  when  it  is  wholly  takea 
up  in  defcriptions  and  definitions  of  religious  do6lrines 
and  virtues. 

^'  For  the  good  of  religion,  is  like  the  good  of  food 
and  drink  to  the  creature  that  wants  it.  And  if  in- 
ftead  of  giving  fuch  an  one  bread  and  wine,  you 
iliould  teach  him  to  feek  for  relief,  by  attending  to 
clear  ideas  of  the  nature  of  bread,  of  different  ways 
of  making  it,  &c.  he  wouW  be  left  to  die  in  the  want 
of  fuften^ince;  juit  as  the  religion  of  reafoning  leaves 

E 


50  LAYPs  ADDRESS 

the  foul  to  periili  in  the  want  of  that  good,  which  it 
was  to  have  from  religion.     And  j  et,  as  a  man  may 
have  the  benefit  of  food  much  aillfted  by  the  right  ufe 
of  his  reafon,  though  reafon  has  not  the  good  of  food 
in  it ;  fo  a  man  may  have  the  good  oi  religion  much 
affifted,  and  fecured  to  him,  hy  the  right  ufe  of  his 
reafon,  though  reafon  has  not  the  good  of  religion  in 
it.    And  as  it  v/ould  be  great  folly  and  perverfenefs, 
to  accufe  a  man  as  an  enemy  to  the  true  ufe  of  reafon- 
ing  about  food,  becaufe  he  declares  tliat  reafon  is  not 
food,  nor  can  fupply  the  place  of  it ;  fo  it  is  equally  fo, 
to  accufe  a  man  as  an  enemy  to  the  ufe  of  reafoning  in 
religion,  becaufe  he  declares  that  reafoning  is  not  reli- 
gion, nor  can  fupply  the  place   of  it.     We  have  no 
Mmnt  ot  religion,  but  becaufe  we  want  to  have  more 
of  the  divine  nature  in  us,  than  we  have  in  our  fallen 
nature.     But  if  this  be  the  truth  of  the  matter  (and 
who  can  deny  it)  then  we  are  fure,  that  nothing  can  be 
X)ur  good  in  religion,  but  that  which  communicates  to 
TaS  fomething  of  God,  or  Vv'hich  alters  our  flate  of  ex- 
5ftence  in  God,  and  makes  us  partakers  of  the    divine* 
nature,  in  fuch  a  manner  and  degree  as  we  wanted. 
What  a  folly  then  to  put  any  truil  in  a  religion  of  ra- 
ilonal  notions  and  opinions,  logically  deduced  from 
fcripture  words.     Do  we  not  fee  finners  of  all  forts, 
and  men  under  the  power  of  every  corrupt  paflion, 
equally  zealous  for  fuch  a  religion  ?     Proof  enough,- 
that  it  has  not  the  good  of  religion  in  it,  nor  any  con- 
trariety to  the  vices  of  the  heart;  it  neither  kills  them 
nor  is  killed  by  them.     For  as  pride,  hypocrify,  envy 
or  malice,  do  not  take  av/ay  from  the  mind   its  geo- 
metrical, or  critical  abilities  ;  fo  a  man  may  be  moft 
logical  in  his  religion  of  reafon,  words,  dcftrines  and 
opinions,  v/hen  he  has  nothing  of  the  true  good  of  re*- 
ligion  in  him. 

*^  But  as  foon  as  it  is  l^nown  and  confefled,  that  all 

Jthe  happinefs  or  mifery  of  all  creatures,  confifts  only 

|i)  thls^  ^3  t!)ey  arc  more  or  iefs  poffeiTed  of  God,  qi^ 


I 


TO  THE  CLERGY.  SI 

as  they  differently  partake  of  the  divine  nature  ;  then 
it  mult  be  equally  known,  that  nothing  but  God  can 
do,  or  be  any  religious  good  to  us  ;  and  alio,  that  God 
cannot  do,  or  be  any  religious  good  to  us,  but  by 
the  communication  of  himielf,  or  the  manifeftation 
ot  his  own  life  within  us*" 

Hence  may  be  feen,  the  great  and  like  blindnefs, 
both  of  IntidLls  and  Chriftians  ;  the  one  in  trufting  to 
their  own  reafon,  dv/elling  in  its  own  logical  conclu- 
iVons  ;  the  other  in  trufting  to  their  own  reafon,  dwel- 
ling in  learned  opinions  about  fcripture  words  and 
phj  afes,  and  do6trines  built  upon  them."  For  as  fooii 
as  it  IS  known  and  confeiTed,  that  God  is  all  in  all  ; 
that  in  him  w^e  live,  and  move,  and  have  our  being  ; 
that  we  can  have  nothing  feparately,  or  out  of  him^ 
but  every  thing  in  him  ;  that  we  have  no  being,  or 
degree  of  being  but  in  him ;  that  he  can  give  us  no- 
thuig  as  our  good,  but  himfelf,  ncr  any  degree  of  fal- 
vation  from  our  fallen  nature,  but  in  fuch  degree  as 
he  again  communicates  fomething  more  of  himfelf  to 
us.  As  foon  as  this  is  known,  then  it  is  known,  with 
the  utmoft  evidence,  that  to  put  a  religious  truft  in  our 
own  reafon,  whether  confined  to  itfelf,  or  working  in 
do6lrines  about  fcripture  words,  has  the  nature  of  that 
fame  idolatry,  that  puts  a  religious  truft  in  the  fun,  a 
departed  faint,  or  a  graven  image."  And  as  image- 
worihip  has  often  boafted  of  its  divine  power,  becaufe 
of  the  v/onders  of  zeal  and  devotion,  that  have  been 
raifed  thereby  in  thoufands,  and  ten  thoufands  of  its 
followers  ;  fo  it  is  no  marvel,  if  opinion-worfliip  fhould 
often  have,  and  boaft  of  the  fame  effefts.  But  the 
truth  of  the  whole  matter  lies  here  :  As  the  word 
manifefted  in  the  fleih,  or  become  man,  is  the  one 
Mediator,  or  reftorer  of  union  between  God  and  man  ; 
fo  to  feeing  eyes  it  muft  be  evident,  that  nothing  but  this 
one  mediatorial  nature  of  Chrift,  efientially  brought 
to  life  in  our  fouls,  can  be  our  falvation  through  Chrifl 
Jefus.     For  that  which  faved  and  exalted  that  huma- 


$t  LAW'S  ADDRESS 

jiity  in  which  Chrift  dwelt,  muft  be  the  falvation  of 
every  human  creature  in  the  world.  But  to  return — 
What  poor  divinity-knowledge  comes  from  great 
fcholars,  and  great  readers,  may  be  fufficiently  feen 
from  the  two  following  judicious  quotations  in  a  late 
Differtion  on  Enthufiafm  ;  the  one  is  taken  from  Dr. 
Warburton's  fermons,  the  other  from  a  Paftoral  Let- 
ter of  Mr.  Stinflra,  a  preacher  amongft  the  Menno- 
mifis  of  Frielland.  That  from  Dr.  Warburton  Hands 
thus  :  "  By  them  (that  is,  by  the  writings  of  the  New 
Teftament)  the  prophetic  promife  of  our  Savior,  that 
the  Comforter  fhould  abide  for  ever,  was  eminently 
fulfilled.  For  though  his  ordinary  influence  occafion- 
ally  affifts  the  faithful,  yet  his  conftant  abode,  and  fu- 
preme  illumination,  is  in  the  facred  fcriptures."  Dr. 
Warburton's  do6lrine  is  this,  that  Hhe  infpired  books 
of  the  New  Teftament,  is  that  Comforter,  or  Spirit  of 
Truth,  and  Illuminator,  which  is  meant  by  Chrift's 
being  always  with  his  church.  Let  us  therefore  put 
the  Doclor's  do6lrine  into  the  letter  of  the  text,  which 
will  beft  ftiew  how  true  or  falfe  it  is. 

Our  Lord  faith,  '  It  is  expedient  that  I  go  away,  or 
the  Comforter  will  not  come  ;  that  is,  it  is  expedient 
for  you  that  I  leave  off  teaching  you  in  words,  that 
found  only  in  your  outward  ears,  that  you  may  have 
the  fame  words  in  writing,  for  your  outward  eyes  to 
look  upon  ;  for  if  I  do  not  depart  from  this  vocal  way 
of  teaching  you,  the  Comforter  will  not  come,  that  is, 
ye  will  not  have  the  comfort  of  my  words  written  on 
paper.  But  if  I  go  away,  I  will  fend  written  books, 
which  will  lead  you  into  fuch  a  truth  of  words,  as  ye 
could  not  have,  whilft  they  were  only  fpoken  from 
my  mouth  ;  but  being  written  on  paper,  they  will  be 
my  fpiritual,  heavenly,  conftant  abode  with  you,  and 
the  moft  fupreme  illumination  ye  can  receive  from 
me. 

Chrift  faith  further ;  ^  I  have  many  things  to  fay  un- 
to you,  but  ye  cannot  bear  Uiem  now  j  howbeit  when 


TO  THE  CLERGY.  53 

He,  the  Spirit  of  truth,  is  come,  He  fliall  guide  you 
into  all  truth  ;  for  he  fiiall  not  fpeak  of  himfelf,  for  He 
Ihall  receive  of  mine,  and  {iiall  ihew  it  unto  you  ;" — - 
that  is,  though  ye  cannot  be  fuiliciently  inftru6led  from 
my  words  at  prefent,  yet  when  they  {hall  hereafter 
come  to  you  in  written  bookb,  they  will  give  you  a 
knov/ledge  of  all  truth,  for  they  Ihall  not  fpeak  of  them- 
felves,  but  ihall  receive  v/ords  from  me,aAid  Ihev/ them 
unto  you.  Again,  Chrifi  faith,  'Thefe  things  have  I 
fpcken  unto  you  in  proverbs  ;  but  the  time  comcth, 
when  I  Ihall  no  more  fpeak  unto  you  in  proverbs,  but 
will  ihew  you  plainly  of  the  Father,'  That  is,  hitherto 
ye  have  only  had  fpoken  proverbs  from  me,  and  there- 
fore ye  have  not  plainly  known  the  Father ;  but  the 
time  Cometh,  when  thefe  fpoken  proverbs  fiiall  be  put 
into  writing,  and  then  ye  Ihall  plainly  know  the  Father. 
Again,  Chrift  adds,  '  Ye  now  therefore  have  forrov/, 
but  I  will  /ee  you  again,  and  your  hearts  ihall  rejoice, 
and  your  joy  no  man  taketh  from  you.'  Thatis,  ye  are 
now  troubled  at  my  perfonal  departure  from  you  ;  but 
fome  written  books  ihall  be  my  feehig  you  again,  and 
in  that  vifit,  ye  ihall  have  fuch  joy  as  cannot  be  taken 
from  you. 

Chrift  alfo  faith,  '  If  any  man  love  me,  my  Father 
will  love  him,  and  we  will  come  unto  him,  and  make 
cur  abode  with  him  :'  That  is,  according  to  the  Doc- 
tor's theology,  certain  books  of  fcripture  will  come  to 
him,  and  make  their  abode  with  him  ;  for  he  exprcfsly 
confineth  the  conitant  abode,  and  fupreme  illumination 
of  God  to  the  holy  fcriptures.  Therefore  (horrible  to 
fay)  God*s  inward  preience,  his  operating  power  of 
life  and  light  in  our  fouls,  his  dwelling  in  our  fouls,  his 
dwelling  in  us,  and  we  in  him,  is  fomething  of  a  lov/- 
er  nature,  that  only  may  occafionally  happen,  and  has 
lefs  of  God  in  it  than  {he  dead  letter  of  fcripture,  which 
alone  is  his  conftant  abode  and  fupreme  illumination, 
Miferablc  fruits  of  a  paradoxical  genius ! 

Chrift  from  heaven  faith,  *  Behold  I  ftand  at  the 


54  LAW'S  ADDRESS 

door  and  knock  ;  if  any  nman  hear  niy  toice,  and  open 
unto  me,  I  will  con\e  into  him,  and  fup  with  him.'  This 
is  his  true  eminent  falfiling  of  his  prophetic  promife  of 
being  a  comforter,  and  a  fpirit  of  truth  to  his  church, 
to  the  end  of  the  world.  But  according  to  the  Doclor, 
we  are  Vj  underiland,  that  not  the  heavenly  Chriil,  hut 
the  New  Teftament  condnually  ftandeth  and  knocketh 
at  the  door,  wanting  to  enter  into  the  heart,  and  fup 
with  it;  which  is  no  better  than  holding,  that  when 
Chrid  calls  himfclf,  Alpha  and  Omega,  he  means  not 
himfelf,  but  the  New  Tellament.  Agtin,  *  J  «m  the 
vine,  ye  are  the  branches;  as  the  branch  cannot  bear 
fruit  of  itfelf,  except  it  abide  in  the  vine,  no  more  can 
y€,  except  ye  abide  in  me ;  for  without  me  ye  can  do 
nothing.'  Now  take  the  Do6lor's  comment,  and  then 
the  truth  of  all  thefe  words  of  Chrift  was  only  tempo- 
rary, and  could  be  true  no  longer  than  till  the  books  of 
the  New  Teftament  were  written  ;  for  then  all  this, 
which  Chrift  had  affirmed  of  himfelf,  of  the  certainty 
and  neceffity  of  his  life,  and  power  in  them,  ended  in 
the  perfonal  appearance  of  Chrift,  and  paffed  over  to 
the  written  words  of  the  New  Teftament,  and  they 
are  the  true  vine,  and  we  its  branches,  they  are  that, 
without  which  we  can  do  nothing.  For  thus  it  muii 
be,  if,  as  the  DoClor  affir-ms,  the  writings  of  the  New- 
Teftament  are  that,  by  which  we  are  to  underftand,  the 
conftant  abode,  and  fupreme  illumination  of  God  in 
man.  Now  abfurd,  and  even  blafphemous,  as  this  in- 
terpretation  of  the  foregoing  text  is,  it  muft  be  evident 
to  every  reader,  that  it  is  all  the  Do6lor's  own  ;  for 
the  letter  of  fcripture  is  only  made  here,  to  claim  that 
divinity  to  itfelf,  which  the  Do6lor  has  openly  af&rm- 
ed  to  be  true  of  it. 

Rabbi,  faith  Nicodemus  to  Chrift,  we  know  that 
thou  art  a  teacher  come  from  God : — Now  that  which 
was  here  truly  faid  of  Chrift  in  the  flelh,  is  the  very 
truth  that  muft  be  faid  of  the  fcripture,  teaching  in  ink 
and  paper;  it  is  a  teacher  come  from  God,  and  there* 


TO  THE  CLERGY,  is 

fore  fully  to  be  believed,  highly  reverenced,  and  ftricl- 
ly  followed.  But  as  Chrift's  teaching  in  the  flefli,  was 
only  preparatory  to  his  future,  vital  teaching  by  the 
Spirit ;  fo  the  teaching  of  fcripture  by  words  written 
v/ith  ink  and  paper,  is  only  preparatory,  or  introdudlo- 
ry  to  all  that  inward,  effsntial  teaching  of  God,  which  is 
by  his  fpirit  and  truth  within  us.  Every  other  opinion 
of  the  holy  fcripture,  but  that  of  an  outward  teacher  and 
guide  to  God's  inward  teaching  and  illumination  in  our 
fouls,  is  but  making  an  idol-god  of  it :  I  fay  an  idol- 
god  ;  for  to  thofe  v/ho  reft  in  it  as  the  conftant  abode 
and  fupreme  illumination  of  God  with  them,  it  can  be 
nothing  elie.  For,  if  nothing  of  divine  faith,  love, 
hope,  or  goodnefs,  can  have  the  leaft  birth,  or  place  in 
us,  but  by  divine  infpiration ;  they  who  think  thefe 
virtues  may  be  fulBciently  raifed  in  us  by  the  letter  of 
fcripture,  do  in  truth  and  reality,  make  the  letter  of 
fcripture  their  infpiring  God.  The  apoftles  preached, 
and  wrote  to  the  people  by  divine  infpiration.  But  what 
do  they  fay  of  their  infpired  docSlrine,  and  teachings? 
What  virtue  or  power  was  there  in  them  ?  Do  they  fay 
that  their  words,  and  teachings,  was  the  very  promifed 
Comforter,  the  Spirit  of  Truth,  the  true  abode,  and 
fupreme  illumination  of  God  in  the  fouls  of  menf  So 
iiX'c  from  fuch  a  blafphemous  thought,  that  they  affirm 
the  direct  contrary,  and  compare  all  their  infpired  teach- 
ings and  inftru6lions,  to  the  dead  works  of  bare  plant- 
ing and  watering,  and  which  muft  continue  dead,  till 
liie  come  into  them  from  another  and  much  hitrher 
power.  I  have  planted,  faith  St.  Paul,  Apollos  hath  wa- 
tercd,  but  God  gave  the  increafe.  And  then  further 
to  fhew,  that  this  planting  and  watering,  which  was 
the  higheft  work  that  an  infpired  apofde  could  do,  was 
yet  in  itfelf,  to  be  confidered  as  a  lifelefs,  powi-rlefs 
thing;  he  adds,  So  then,  neither  is  he  that  planteth 
any  thing,  nor  he  that  watereth  ;  but  God  that  glvelh 
the  increafe.  But  now,  if  this  muft  be  faid  of  all  that 
jSrhich  the  infpired  apoftles  taught  ia  oiuward  y^ords^ 


S&  LAW'S  ADDRESS 

that  it  was  nothing  in  itfelf,  was  without  power,  with- 
out life,  and  only  luch  a  preparation  towards  life  as  is 
that  of  planting  and  v^atering ;  muft  net  that  fame  be 
faid  of  their  infpired  teachings,  when  left  behind  them 
in  writing  ?  For  what  elfe  are  the  apoftolical  fcriptures, 
but  thofe  very  inftru6lions  and  teachings  put  into  wri- 
ting, which  they  affirmed  to  be  but  bare  planting  and 
watering,  quite  powerlefs  in  thcmfelves,  till  the  living 
Spirit  of  God  worked  with  them  ?  Or  will  any  one  fay, 
that  what  Paul,  Peter,  John,  &c.  fpoke  by  infpiration 
from  their  own  mouths,  was  indeed  but  bare  planting 
and  watering,  in  order  to  be  capable  of  receiving  life 
from  God  ;  but  when  tlu:fe  apollolical  teachings  and 
in(lru6lions  were  written  on  paper,  they  were  raifed 
out  of  their  firft  inability,  got  the  nature  of  God  him- 
felf,  became  fpirit  and  life,  and  might  be  called  the 
great  quickening  power  of  God,  or  as  the  Do6lor  fays, 
the  conftant  abode,  and  fupreme  illumination  of  his 
Spirit  with  us  ? 

It  would  be  great  folly  and  perverfenefs,  to  charge 
me  here  with  flighting  or  lefl'ening  the  true  value,  ufe 
and  importance,  of  the  infpired  apoftolical  fcriptures  ; 
for  if  the  charge  was  juft,  it  muft  lie  againft  Paul,  and 
not  againft  me  ;  fince  1  fay  nothing  of  them,  but  that 
which  he  faith,  and  in  his  own  exprefs  words,  viz. 
that  all  their  labor  of  preiiching,  inftru6ling  and  writ- 
ing by  divine  infpiration,  had  in  themfelves  no  other 
nature,  ufe  or  power,  than  that  of  fuch  planting  and 
watering  as  could  not  frudlify,  till  a  higher  pov/er  than 
was  in  them  gave  life  and  grov/th  to  that  which  they 
pb.nted  and  watered. 

I  exceedingly  love,  and  highly  reverence,  the  di- 
vine authority  of  the  f^icred  writings  of  the  apoftles 
and  cvangc lifts,  and  would  gladly  perfuade  every  one 
to  be  as  dcjpiy  affedled  with  them,  and  pay  as  pro. 
found  a  regard  to  them,  as  ihey  would  to  an  Khjah, 
a  St.  John  Baptift,  or  a  Paul,  whom  they  knew  to  be 
immediately  feat  from  heaven,  with  God's  mcffage  tu 


TO  THE  CLERGY.  57 

them.  I  reverence  them  as  a  literal  truth  of  and  from 
God,  as  much  the  greateft  heavenly  bleflBng  that  can 
be  outwardly  be  ft  owed  upon  us.  I  reverence  them  as 
doing,  or  fitted  to  do,  all  that  good  amongft  Chrifti- 
ans  now,  which  the  apoftles  did  in  their  day,  and  as 
of  the  fame  ufe  and  benefit  to  the  church  of  every 
age,  as  their  planting  and  watering  v/as  to  the  firft. 

But  now,  if  this  is  not  thought  that  fulnefs  of  re- 
gard that  is  due  to  the  holy  n^effengers  of  God  ;  if 
any  one  will  lliil  be  fo  learnedly  wife  as  to  affirm, 
that  though  Paul's  preaching  in  his  epiftles,  w^hilfl  he 
was  alive,  was  indeed  only  bare  planting  and  water- 
ing ;  but  the  fame  epiftles,  being  publifhed  after  his 
death,  got  another  nature,  became  full  of  divine  and 
living  power  ;  fuch  an  one  hath  no  right  to  laugh  (as 
the  Do6lor  doth)  at  the  filly  Mahometan,  who  be- 
lieves the  Alcoran  to  be  uncreated.  For  wherever 
there  is  divine  efficacy,  there  muft  be  an  uncreated 
power.  And  if,  as  the  Dodlor  faith,  the  fcriptures  of 
the  New  Teftament  are  the  only  conftant  abode,  and 
fupreme  illumination  of  the  Spirit  of  God  with  us, 
all  that  is  faid  of  the  eternal  Spirit  of  God,  of  the  un- 
created light,  might  and  ought  to  be  faid  of  them  ; 
that  they  are  the  word  that  was  God,  was  with  God, 
and  are  our  true  Immanuel,  or  God  within  us. 

I  fhall  now  only  add  this  friendly  hint  to  the  Do6tor, 
that  he  has  a  remedy  at  hand  in  his  fermon,  how  he 
may  be  delivered  from  thus  grofsly  miftaking  the  fpir- 
it  of  the  gofpel,  as  well  as  the  law  of  Mofes.  St.  Paul 
(faith  the  Do61or)  "  Had  a  quick  and  lively  imagi- 
nation, and  an  extenfive  and  intimate  acquaintance 
with  thofe  mafters  in  moral  painting,  the  claffic  writ- 
ers— (N.  B.)  all  which  he  proudly  iacrificed  to  the 
glory  of  the  everlafting  gofpel.'' 

Now  if  the  Do6lor  did  that  (tho'  it  was  only  from 
humility)  which  he  fays  the  apofUe  did  proudly,  fuch 
humility  might  be  as  great  a  good  to  him,  ^  that 

£  a 


58  LAWS  ADDRESS 

pride  was  to  the  apcftle.     And  indeed  one  would 
have  thought,  that  as  foon  as  the  Doclor  had  difcov- 
ered  thefe  writers  to  be  only  great  mafters  in  moral 
painting,  it  fhould  have  had  the  fame  efie6l  upon  him, 
as  if  he  had  found  them  great  mafters  in  delufion. 
For  where  there  is  moral  painting,  there  there  is  mor- 
'A  dekifion.     And  the  fpirit,  the  Ufe,  the  purity   and 
divine  fimplicity  of  gofpei  truth,  is  more  eluded,  loft 
aad  deftroyed  by  moral  paintings,  whether  in  books 
or  pulpits,  than  by  any  material  colorings  put  upon 
images  of  wood  or  clay,  to  excite  fpiritual  devotion  in 
churches.     Again,  if  the  everlafting  gofpei  is  now  as 
glorious  a  thing,  as  it  was  in  St.  Paul's  days  ;  if  the 
higheft,    moft  accompliflied  claffic  knowledge,  is    fo 
unfuitable  to  the  light  and  fpirit  of  the  gofpei,  that  it 
is  fit  for  nothing  but  to  be  caft  away,  or  as  the  Doc- 
tor faith,  to  be  all  faciificed  to  the  glory  of  the  gof^ 
pel ;  how  wonderful  is  it,  that  this  fliould  never  come 
into  his  head,  from  the  beginning  to  the  end  of  his 
three  long  Legotion- Volumes,  or  that  he  fliould  come 
piping  hot  with  frefli  and  frcfli  claflic  beauties,  found 
out  by  himft^lf  in   a  Shakefpeare,    a  Pope,    &c.   to 
preach  from  the  pulpit  the  divine  wifdom  of  a  Paul,  in 
renouncing  all  his  great  clafEc  attainments,  as  mere 
iofs  and  dung,  that  by  fo  doing  he  might  win  Chrift, 
and  be  found  in  him  I 

Let  it  be  fuppofed,  that  our  Lord  was  to  come 
again  for  a  while  in  the  fiefli,  and  that  his  coming  was 
for  this  end,  to  do  that  for  the  chriilian  world,  cum- 
bered with  much  learning,  which  he  did  to  poor  Mar- 
tha, only  cumbered  with  much  ferving,  and  thereby^ 
negle6led  that  good  part,  which  Mary  had  chofen  ; 
muft  we  fuppofe,  that  the  Do6lor  would  haften  to 
meet  him,  with  his  facred  alliances,  his  bundle  of 
Pagan  traih,  and  hiercglific  profundities,  as  his  full 
proof  that  Mary's  good  part,  which  fhall  never  be  ta- 
ken from  her,  had  been  chofen  for  himfelf,  and  all  his 
readers?  A^s  well  might  it  be  thought,  that  the  Pope 


TO  THE  CLERGY.  59 

would  come  richly  laden  with  his  bleffed  images,  his 
heavenly  decrees,  his  divine  bulls,  as  infallible  proofs 
of  his  being  born  again  from  above,  and  folely  devoted 
to  the  one  thing  needful. 

Let  the  Do6lor  figure  to  himfelf  the  gaudy  pageant- 
ry of  a  divine  high  mafs  in  a  Romifh  Cathedral ;  let 
him  wonder  at  that  flagrant,  daring  contrariety,  that  it 
hath  to  that  firft  gofpel-church  of  Chrift,  viz,  '  Where 
two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midft  of  them.'  Would  he  not  be  flill  full- 
er of  wonder,  if  he  Ihould  hear  the  Pope  declaring, 
that  all  this  heatheniih  fliew  of  invented  fopperies, 
was  his  proje6led  defence  of  that  firft  church  of  Chrift? 
But  if  the  Dodlor  would  fee  a  proteftaat  wonder,  full 
as  great,  he  need  only  look  at  his  own  theatrical, 
parading  fhow  of  heathen  myfteries,  and  heathenifli 
learning,  fet  forth  in  higheft  pomp.  To  what  end  ? 
Why  to  bring  forth  what  he  calls  (as  the  Pope  above) 
his  projedled  Defence  of  Chriftianity. 

0  vaineft  of  all  vain  proje6ls  I  For  what  is  Chrifti- 
anity, but  that  which  Chrift  was,  while  on  earth? 
What  can  it  be,  but  that  which  it  is,  and  has  from  him? 
He  is  a  King,  who  has  all  power  in  heaven  and  on 
earth,  and  his  kingdom,  like  himfelf,  is  not  of  this 
world.  Av/ay  then  with  the  projects  of  Popifh  pomps, 
and  Pagan  literature  to  fupport  it ;  they  are  as  wife 
contrivances  as  a  high  Tower  of  Babel,  to  defend  it 
againft  the  gates  of  hell. 

1  come  now  to  the  quotation  from  the  paftoral  Let- 
ter of  Mr.  Stinftra.  '' A  judicious  writer  (fays  the 
Differtation)  obferves,  that  found  underftanding  and 
reafon  are  that  on  which,  and  by  which,  God  princi- 
pally operates  (N.  B.)  when  he  finds  it  proper  to 
affift  (N.  B.)  our  weaknefs  by  his  Spirit." 

I  cannot  more  illuftrate  the  fenfe,  or  extol  the  judg- 
ment, both  of  the  author  and  quoter  of  this  ftriking 
paffage,  than  by  the  following  words  : 

'J  A  judicious  naturalift  obferves,  that  found  and 


x60  LAW'S  ADDRESS 

flrong  lungs  are  that  on  which,  and  by  which,  the 
air  or  fpirit  of  this  world  principally  operates,  when 
(N.  B.)  he  finds  it  proper  to  aiTift  (N.  B.)  the  weaknefs 
of  cur  lungs,  by  his  breathing  into  them." 

Now  if  any  right  minded  man  fhould  happen  to  find 
his  heart  edified,  or  his  underflanding  enhghtened  by 
the  above  pafiage  on  divine  infpiration,  he  will  be 
much  pleafed  at  my  affuring  him,  that  the  Paftoral 
Letter  of  Mr.  Stinftra,  and  the  Dilfertation  on  En- 
thufiafm  by  Mr.  Green,  are  from  the  beginning  to 
the  end,  full  as  good  in  every  refpe6l  as  that.  is. 

Thefe  two  inftances  are  proof  enough,  that  as  foon 
as  any  man  truits  to  natural  abilities,  fkill  in  languages, 
and  common-place  learning,  as  the  true  means  of  enter- 
ing into  the  kingdom  of  God,  a  kingdom  which  is  no- 
thing elfe  but  righteoufnefs,  peace,  and  joy  in  the  Holy 
Ghoil: ;  he  gives  himfelf  up  to  certain  delufion,  and  can 
efcape  no  error  that  is  popular,  or  that  fuits  his  ftate 
and  fituation  in  the  learned,  religious  world.  He  has 
fold  his  birth-right  in  the  gofpel  ftate  of  divine  illum- 
ination, to  make  a  figure  and  noife,  with  the  founding 
brafs  and  tinkling  cymbals  of  the  natural  man. 

Whence  is  it,  that  we  fee  genius  and  natural  abili- 
ties, to  be  equally  pleafed  v/ith  and  equally  contending 
for  errors  and  abfurdities  of  every  fyftem  of  religion, 
under  which  they  are  educated?  It  is  becaufe  genius 
and  natural  abilities,  are  juft  the  fame  thing,  and  muft 
have  the  fame  nature  now,  as  they  had  in  the  ancient 
fchools  of  the  Peripatetic,  Academic,  Stoic,  and  athe- 
iftical  philofophers. — ''  The  temptation  oi honor ^  which 
the  academic  exercife  of  wit  (as  Dr.  W.  fays)  wasfup- 
pofed  to  bring  to  its  proteffor  ;"  has  ftlll  its  power  a- 
mong  church  difputants.  Nor  can  it  poffibly  ever  be 
otherwife,  till  parts  and  genius,  &c.  do,  as  the  blind, 
the  deaf,  the  dumb,  and  lepers  formerly  did  ;  go  to  be 
healed  of  the  natural  diforders  by  the  infpiration  of  that 
oracle,  who  faid,  "  I  am  the  light  of  the  world,  he  who 
followeth  me,  walketh  not  in  darknefs.    No  naan  com- 


TO  THE  CLERGY.  M 

cth  unto  the  Father  but  by  me."  Well  therefore  might 
St,  Paul  lay,  "  I  have  determined  to  know  nothing 
among  you,  but  Chrift,  and  him  crucified."  And  had 
it  not  been  for  this  determination,  he  had  never  known, 
what  he  then  knew,  when  he  iaid,  •*  the  hfe  that  I  now 
live,  is  not  mine,  but  Chrlft's  thatliveth  in  me."  Now 
did  the  apoflle  here  overftretch  the  matter?  Was  it  a 
fpirit  of  enthufiafm,  and  not  of  Chriil  living  in  him, 
that  made  this  declaration?  Was  he  here  making 
way  for  ignorance  and  darknefs  to  extinguifli  the  light 
that  came  down  from  heaven,  and  was  the  light  of  th& 
world?  Did  he  here  undermine  the  true  ground  and 
rock,  on  which  the  church  of  Chrift  was  to  ftand,  and 
prevail  againft  the  gates  of  hell?  Did  he,  by  fetting 
up  this  knowledge  as  the  beft,  and  only  knowledge 
that  an  apoftle  need  to  have,  break  down  the  fences 
of  Chrift's  vineyard,  rob  the  church  of  all  its  ftrong 
holds,  leave  it  defencelefs,  without  a  pale,  and  a 
ready  prey  to  infid^-ls  ?  Who  can  fay  this,  but  that 
fpirit  of  Antichrift,  that  confelTeth  not  that  Jefus 
Chrift  is  come  in  the  flefli?  For  as  Chrift's  intending 
nothing,  knowing  nothing,  willing  nothing,  but  purely 
and  folely  the  whole  courfe  of  his  crucifying  procrefs, 
y/as  the  whole  truth  of  his  being  come  in  the  flefh, 
was  his  doing  the  whole  will  of  him  that  fent  him,  was 
his  overcoming  the  world,  death  and  hell ;  fo  he  that 
embraces  this  procefs,  as  Chrift  embraced  it,  who 
is  vrholly  given  up  to  it,  as  Chrift  was,  he  has  the  will 
of  Chrift,  and  the  mind  of  Chrift,  and  therefore  may 
vrell  defire  to  know  nothing  elfe.  To  this  man  alone 
is  the  world,  death  and  hell,  knov/n  to  be  overcome  ia 
him,  as  they  were  in  Chrift  ;  to  him  alone  is  Chrift: 
become  the  refarredlion  and  the  life  ;  and  he  that 
knvoweth  this,  he  knoweth  v/ith  St.  Paul,  that  all  other 
knowledge,  but  that  of  a  crucified  Savior,  which  to  the 
Jev/  was  a  ftumbling  block,  and  to  the  Greek  foolifti* 
ticfsp  if  he  had  afterwards  wrote  three  fuch  Legatiou- 


62  I^AW's  ADDRESS 

Volumes  as  the  Do6lor  hath  done,  for  the  food  and 
nourifliment  of  Chrift's  flieep,  who  can  have  no  life 
in  themfelves,  but  by  eating  the  true  bread  that  came 
down  from  heaven  ;  muft  they  not  have  been  called, 
Paul's  full  recantation  of  all  that  he  had  taught  of  a 
Chrift  crucified  ? 

The  other  inflance  of  delufion  from  book  learning, 
relates  to  Mr.  Green,  who  wanting  to  write  on  divine 
infpiration,  runs  from  book  to  book,  from  country  to 
country,  to  pick  up  reports  wherever  he  could  find  then^ 
concerning  divine  infpiration,  from  this  and  that  judi-? 
cious  author,  that  fo  he  might  be  fure  of  compiling  a 
judicious  differtation  on  the  fubje^l.  All  which  he 
iliight  have  known  to  be  mere  d  lufion,  and  loft  labor, 
had  he  but  remem.bered,  or  regarded  any  one  fingle 
faying  either  of  Chrift  or  his  apoftles,  concerning  the 
Holy  Spirit,  and  his  operations.  For  not  a  word  is 
faid  by  them,  but  fully  (hews,  that  all  knowledge  or 
perception  of  the  Spirit,  is  nothing  elfe  but  the  enjoy- 
ment of  the  Spirit,  and  that  no  man  can  know  more  of 
him,  than  that  which  the  Spirit  himfelf  is,  and  does, 
and  maniftfts  of  his  power  in  man, 

^'  The  things  of  God,  faith  St.  Paul,  knoweth  no 
man,  but  the  Spirit  of  God."  Is  not  this  decifive  upon 
the  matter?  Is  not  this  proof  enough,  that  nothing  in 
man,  but  the  Spirit  of  God  in  him,  can  know  what  the 
Snirit's  work  in  man  is,  and  does?  The  fruits  of  the 
Spirit  f )  often  mentioned  in  fcripture,  are  not  things 
dift'erent  or  feparate  from  the  Spirit,  and  if  the  Spirit 
is  not  always  working  in  us,  his  fruits  muft  be  as  ab- 
fent  from  us  as  he  is.  St.  John  faith,  "hereby  we 
know  that  he  abideth  in  us,  by  the  Spirit  which  he  hath 
given  us.''  A  demonftration  that  the  Spirit  can  no  other 
way  make  himfelf  known  to  us  but  by  his  dwelling  and 
•working  in  us.  St.  James  faith,  "  Every  good  and 
perfe6l  gift  cometh  from  above  :"  But  now  does  not 
he  in  reality  deny  this,  who  feeks  for  the  higheft  gift  of 
^licwkdge  iVoin  selow^;  from  the  poor  contrivance  of 


TO  THE  CLERGY.  63 

a  common-place  book  ?  Again,  *'  If  any  man  lack  wif- 
doni,  let  him  afk  it  of  God  ;"  St.  James  does  not  fay, 
let  him  go  to  all  Peter,  or  Paul,  or  John,  bccaufe  he 
knew  that  divine  wifdom  was  nothing  elfe  but  divine 
infpiration.  But  Mr.  Green  has  got  together  his  inge- 
nious, his  eminent  writers,  his  excellent,  learned,  ju- 
dicious authors,  his  cool  rational-morality  doctors  Qx 
fct  of  men,  whofe  glorious  names  we  read  no  more  of 
in  the  gofpel,  than  of  die  profound  Ariftotle,  or  the  di- 
vine Cicero)  and  thefe  are  to  do  that  for  him  which 
the  whole  college  of  apoRles  could  do  for  no  body. — 
Now  this  doclrine,  that  nothing  but  the  Spirit  caa 
know  the  things  that  be  of  God  ;  and  that  the  enjoy- 
ment of  the  Spirit,  is  all  the  knowledge  we  can  have  of 
him,  is  a  truth  taught  us,  not  only  by  all  fcripture,  but 
by  the  whole  nature  of  things.  For  every  thing  that 
can  be  feen,  known,  heard,  felt,  &c.  mud  be  manlfeft- 
ed  by  itfelf,  and  not  by  another.  It  is  not  poflible  for 
any  thing  but  light  to  manifefl  light,  nor  for  any  thing 
but  darknefs  to  make  darknefs  to  be  knov^^n.  Yet  thifi 
is  more  poffible,  than  for  any  thing  but  divine  infpira* 
tion,  to  make  divine  infpiration  to  be  known.  Hence 
there  is  a  degree  of  delufion  ftill  higher,  to  be  noted  in 
fiich  writers  as  Mr.  Green  ;  for  his  collection  of  inge- 
nious, eminent,  rational  authors,  of  whom  he  afks 
counfel  concerning  the  neceility,  or  certainty  of  the 
immediate  infpiration  of  the  Spirit,  are  fuch  as  deny<iif5 
and  write  againfl:  it.  Therefore  the  proceeding  was 
jud  as  wife,  as  if  a  man  was  to  confult  feme  ingenius 
and  eminent  atheifls,  about  the  truth  and  certainty  of 
God's  immediate,  continual  Providence  ;  or  aik  a  few 
feleCl  deiils,  how,  or  what  he  was  to  believe  of  the  na- 
ture and  power  of  gofpel  faith.  Now  there  are  the 
Holy  Spirit's  own  operations,  and  there  are  reports 
about  them.  The  only  true  reports,  are  thofe  that  are 
made  by  infpired  perfons  ;  and  if  thei  e  were  no  fuch 
perfons,  there  could  be  no  true  reports  of  the  matter. 
And  therefore   to  confult    uninfpired   perfons,     and 


m  JLAWs  ADDRESS 

fiich  as  deny,  arjd  reproach  the  pretence  to  infpiratioD, 
to  be  rightly  i  ft  rubied  about  the  truth  of  imraediate, 
continual,  divine  infpiration,  is  a  degree  of  blindnefs, 
greater  than  can  be  charged  upon  the  old  Jewifh 
Scribes  and  Pharifees. 

The  reports,  that  are  to  be  acknowledged  as  true^ 
concerning  the  Holy  Spirit,  and  his  operations,  are- 
thofe  that  are  recorded  in  fcripture  ;  that  is,  the  fcrip- 
tures  are  an  infallible  hiitcry,  or  relation  of  that  which 
the  Holy  Spirit  is,  and  does,  and  works  in  true  believ- 
ers.; and  alfo  an  infallible  direi;Vion  how  we  are  ta 
feek,  and  v/ait,  and  truft  in  his  good  pov/er  over  us. 
But  then  the  fcriptures  thcrnfelves,  though  thus  true, 
and  infallible  in  thefe  reports,  and  inftru6l2ons  about 
the  Holy  Spirit,  yet  they  can  go  no  farther,  than  to  be 
a  true  hiflory  ;  they  cannot  give  to  the  reader  of  them, 
the  pofieffion,  the  fenfibility,  and  enjoyment  of  that 
which  they  relate.  This  is  plain,  not  only  from  the 
nature  of  a  v/ritten  hiflory  or  inftru6tion,  but  from  the 
cxprefs  words  of  our  Lord,  faying,  "Except  a  man  be 
born  again  of  the  Spirit,  he  cannot  fee  or  enter  into  the 
kingdom  of  God."  Therefore  the  new  birth  from 
above,  or  of  the  Spirit,  is  that  alone  which  gives  true 
knowledge  and  perception  of  that,  which  is  the  king- 
dom of  God.  The  hiflory  may  relate  truths  enough 
about  it  J  but  the  kingdom  of  God  being  nothing  elfe 
but  the  pov/er  and  prefence  of  God,  dwelling  and 
yuling  in  our  fouls,  this  can  only  manifeft  itfelf,  and 
can  manifeft  itfelf  to  nothing  in  man,  but  to  the  new 
birth.  For  every  thing  elfe  in  man,  is  deaf  and  dumb 
and  blind  to  the  kingdom  of  God  ;  but  when  that 
which  died  in  Adam,  is  made  alive  again  by  the  quick-- 
cning  Spirit  from  above,  this  being  the  birth  which 
came  at  firil  from  God,  and  a  partaker  of  the  divine 
nature,  this  knows,  finds  and  enjoys  the  kingdom  of 
God. 

"  I  am  the  way,  the  truth  and  the  life,"  faith  Chrift  : 
this  record  of  fcripture  is  true  ;  but  what  a  delufion, 


TO  THE  CLERGY.  6ir 

for  a  man  to  think,  that  he  knows  and  finds  this  to  be 
true,  and  that  Chriil  is  all  this  benefit,  and  bleffing  to 
him,  becaufe  he  affents,  confents  and  contends,  it  may 
be,  fur  the  truth  of  thofe  words.  This  is  impcfiible. 
The  new  birth  is  here  again  the  only  power  of  entrance 
—every  thing  elfe  knocks  at  the  door  in  vain  ;  I  knew 
you  not  faith  Chrifl  to  every  thing,  but  the  new  birth. 
♦'I  am  the  way,  the  truth,  and  the  life,"  tells  us  nei- 
ther more  nor  lefs,  than  if  Chrift  had  faid,  ''  1  am  the 
kingdom  of  God,  into  v/hich  nothing  can  enter,  but 
that  which  is  born  of  the  Spirit. 

Here  again  may  be  feen  in  the  higheft  degree  of  cer- 
tainty, the  abfolute  neceflity  of  immediate,  divine  in- 
fpiration,  through  every  part  of  the  Chriftian  life.  For 
if  a  birth  of  the  Spirit,  is  that  alone  that  can  enter  into, 
or  receive  the  kingdom  of  God,  come  amongft  men ; 
that  alone  which  can  find  Chrifl  to  be  the  way,  the 
truth  and  the  life  ;  then  a  continual  life,  or  breathing 
of  the  Spirit  in  us,  mull  be  as  neceffary,  as  the  firit 
birth  of  ihe  Spirit.  For  a  birth  of  the  Spirit  is  only 
to  make  a  beginning  of  a  life  of  the  Spirit;  birth  is 
only  in  order  to  life  ;  if  therefore  the  life  of  the  Spirit 
continues  not,  the  birth  is  loft,  and  the  ceffation  of  its 
breathing  in  us,  is  nothing  elfe  but  death  again  to  the 
kingdom  of  God,  that  is,  to  every  thing  that  is  or  can 
be  godly.  Therefore  the  im^mediate,  continual  infpi- 
ration  of  the  Spirit,  as  the  only  poffible  power  and 
prcfervation  of  a  godly  life,  ftands  upon  the  fame 
ground,  and  is  as  abfolutely  neceffary  to  falvation,  as 
the  new  birth. 

Take  away  this  power,  and  working  life  of  the  Spi- 
rit from  being  the  one  life  of  all  that  is  done  in  the 
church,  and  then,  though  it  be  ever  fo  outwardly  glori- 
ous  in  its  extent,  or  ever  fo  full  of  learned  members, 
it  can  be  nothing  elfe  in  the  fight  of  God,  but  the  wife 
Greek,  and  the  carnal  Jew,  become  a  body  of  water- 
baptifed  chriftians.  For  no  fuch  an  one  can  be  in  a  bet- 
ter ftate  than  this  j  the  wifdom  of  the  Greek,  the  car* 


66  LAW'S  ADDRESS 

nality  of  the  Jew,  muft  have  the  whole  government  of 
him,  till  he  is  born  of,  and  led  by  the  Spirit  of  God  ; 
this  alone  is  the  kingdom  of  God,  and  every  thing  elfe 
is  the  kingdom  of  this  world,  in  which  Satan  is  declar- 
ed to  be  the  prince.  Poor  miferable  man  !  that  ftrives 
with  ail  the  fophiftry  of  human  wit,  to  be  delivered 
from  the  immediate,  continual  operation  and  govern- 
ment of  the  Spirit  of  God,  not  confidering,  that  where 
God  is  not,  there  is  the  devil ;  and  where  the  Spirit 
rules  not,  there  all  is  the  works  of  the  flefti,  though 
nothing  be  talked  of,  but  fpiritual  and  chriflian  mat- 
ters. I  fay,  talked  of;  for  the  bed  ability  of  the  nat- 
ural man  can  go  no  farther,  than  talk  and  write  no- 
tions and  opinions,  about  fcripture  words  and  fa6ls  ;  in 
thefe  he  may  be  a  great  critic,  and  acute  logician,  a 
powerful  orator,  and  know  every  thing  of  fcripture 
except  the  Spirit  and  the  Truth. 

How  much  then  is  it  to  be  lamented,  as  well  as  im- 
poffible  to  be  denied,  that  though  all  fcripture  affureis 
us,  that  the  things  of  the  Spirit  of  God  are  and  muft, 
to  the  end  of  the  world,  be  fooliflmefs  to  the  natural 
man  ;  yet  almoft  from  one  end  of  learned  Chriftendom 
to  the  other,  nothing  is  thought  of,  as  the  true  and 
proper  means  of  attaining  divine  knowledge,  but  that 
which  every  natural,  felfifn,  proud,  envious,  falfe, 
vain-glorious,  worldly  man  can  do.  Where  is  that 
divinity-ftudent,  who  thinks,  or  was  ever  taught  to 
think,  of  partaking  of  the  light  of  the  gofpel  any  other 
way,  than  by  doing  with  the  fcripture s  that  which  he 
does  with  Pagan  writers,  whether  poets,  orators,  or 
comedians,  viz.  exercife  his  logic,  rhetoric,  and  crit- 
ical fkill,  in  difcanting  upon  tlftm  ?  This  done,  he  is 
thought  by  himfelf,  and  often  by  others,  to  have  a 
fufficicncy  of  divine,  apoftolical  knowledge.  What 
wonder  therefore,  if  it  Ihould  fometimes  happen,  that 
the  very  fame  vain,  corrupt,  puffing  literature,  that 
raifes  one  man  to  be  a  poet-laureat,  ihould  fet  another 
in  a  diviaity-chair  ? 


TO  THE  CLERGY.  er 

How  is  It,  that  the  logical,  critical,  learned  dei/l, 
«omes  by  his  infidelity  ?     Why  jufl  by  the  fame  help  ' 
of  the  fame  good  powers  of  the  natural  man,  as  maijy 
a  learned  Chriftian  comes  to  knov/,  embrace  and  con* 
tend  for  the  faith  of  the  gofpeh     For  drop  the  power 
and  reality  of  divine  infpiration,  and  then  all  is  dropt, 
that  can  fet  the  believer  above,  or  give  him  any  godly 
difierence  from  the  infidel.    For  the  Chriftian's  faith 
has  no  goodnefs  in  it,  but  that  it  comes  from  Above, 
is  born  of  the  Spirit ;  and  the  deift's  infidelity  has  no 
badnefs  in  it,  but  becaufe  it  comes  from  below^  is  bora 
of  the  will  of  the  flelh,  and  of  the  will  of  men,  and  re- 
je6is  the  neceffity  of  being  born  again  out  of  the  cor- 
ruption of  fallen  nature.    The  Chriilian  therefore  that 
reje6ts,  reproaches,  and  writes  againft  the  neceility  of 
immediate,  divine  infpiration,  pleads  the  whole  caufe 
of  infidelity  ;  he   confirms  the  ground  on  which  it 
ftands,  and  has  nothing  to  prove  the  goodnefs  of  his 
own  chriftianity,  but  that  which  equally  proves  to  the 
deifl:  the  goodnefs  of  his  infidelity.     For  without  the 
new  birth,  or  which  is  the  fame  thing,  without  imme- 
diate, continual,  divine  infpiration,  the  difference  be- 
tween the  Chriftian  and  the  Infidel  is  quite  loft  ;  and    , 
whether  the  uninfplred,  vmregenerate  fon  of  Adam,  be 
in  the  church  or  out  of  the  church,  he  is  flill  that  child 
of  this  world,  that  fallen  Adam,  and  mere  natural 
man,  to  whom  the  things  of  the  Spirit  of  God  are  and 
Kiuft  be  foolilhnefs.     For  a  full  proof  of  this,  no  more 
need  be  feen,  than  that  which  you  cannot  help  feeing, 
that  the  fame  Ihining  virtues^   and  the   fame   glaring 
vices^   are  common  to  them  both.     For  the  Chriftian,  - 
not  made  fuch  by  the  Spirit  of  God  continually  in- 
fpiring  and  working  in  him,  has  only  a  Chriftianity  of 
his  own  making,  and  can  only  have  fuch  appearances 
of  virtue,  and  will  have  fuch  reality  of  vlct^^s,  as  nat- 
ural felf  wants  to  have.    Let  him  therefore  renounce 
what  is  called  natural  religion,  as  much  as  he  will, 
yet  unlefg  he  is  a  new-born,  and  diviacly  infpircd 


6«  LAW'S  ADDRESS 

Chriftian,  he  muft  live  and  die  in  all  his  natural  cor* 
ruption. 

Through  all  fcripture  nothing  elfe  is  aimed  at,  or 
intended  for  man  as  his  chriftianity,  but  the  divine 
life  ;  nor  any  thing  hinted  at,  as  having  the  kaft 
power  to  ralfe  or  begtt  it,  but  the  holy,  life-giving 
Spirit  of  God.  How  grofs  therefore  is  that  blindnefs, 
which  reading  the  gofpcl,  and  the  hiftory  of  gofpel 
Chriftians,  cannot  fee  ihefe  two  fundamental  truths, 
1ft.  That  nothing  is  divine  knowledge  in  man,  but 
the  divine  life  : — 2d.  That  the  divine  life  is  nothing 
elfe,  but  a  birth  of  the  divine  nature  within  him  ? 

But  this  truth  being  loft  or  given  up,  vain  learning, 
and  a  worldly  fpirit,  being  in  poffefTion  of  the  gofpel- 
book,  fet  up  khigdoms  of  ftiiixi  and  divifion.  For 
what  end  ?  Why  that  the  unity  of  the  church  may  not 
be  loft.  Multiply  fyftems  of  empty  notions  and  opin« 
ions  :  For  what  ?  V7hy  that  words  and  forms  may  do 
that  for  the  church  now,  which  to  the  firft  church,  of 
Chrift's  own  forming,  could  only  be  done  by  being 
born  of  the  Spirit. 

Hence  it  is,  that  the  fcripture-fcholar  is  looked  upon 
as  having  divine  knowledge:  of  its  matters,  when  he  is 
as  ready  at  chapter  and  verfe,  as  the  critic  is  at  every 
page  of  Cicero.  And  nothing  is  looked  upon  as  defec? 
live  in  divinity -knov/iedge,  but  fuch  fuppofed  miftakes 
of  the  genius  of  the  Hebrew,  or  Greek  letter,  as  the 
lublime  ftudents  of  the  famed  v/orks  of  a  Milton,  or  ^ 
Shakefpeare,  charge  as  blunders  upon  one  another, 

Nov/  to  call  fuch  fcripture  ikill  Divine  K-iowledge, 
IS  juft  as  folid,  and  judicious,  as  if  a  man  was  faid,  or 
thought  to  know,  that  which  St.  John  knew,  becaufe 
he  could  fay  his  whole  gofpel  and  epiftles  by  hearty 
vvithoat  milling  a  word  of  them.  For  a  literal  knowU 
edge  of  fcripture,  is  but  like  having  all  fcripture  in  the 
memory  ;  and  is  fo  far  from  being  a  divine  perception 
cKthe  things  fpoken  of,  that  the  moft  vicious,  wicked 
fchoiar  ia  the  world  may  attain  to  the  hi^heft  perfecliua 


TO  THE  CLERGY.  69 

in  It.  But  divine  knowledge  and  wickednefs  of  life> 
are  fo  inconfiftent,  that  they  are  mutual  death  and  de- 
ftruction  to  one  another;  where  the  one  is  alive,  the 
other  muil  be  dead.  Judas  Ifcariot  knew  Jefus  Chrift^ 
and  all  that  he  faid  and  did  to  his  crucifixion  ;  he  knew 
what  it  was  to  be  at  the  Lord's  table,  and  to  partake  of 
his  fupper  of  bread  and  wine.  But  yet  with  much  more 
truth  it  may  be  faid,  that  he  knev/  nothing  effentially  of 
all  this,  and  had  no  better  a  knowledge  of  it  than  Ponti- 
us Pilate  had.  Now  all  knowledge  of  Chriil,  but  that 
which  is  from  divine  infpiration,  or  the  new  birth,  is 
but  as  poor  and  profitlefs,  as  Judas's  knowledge  was. 
It  may  fay  to  Chrift  as  he  did,  "  Hail  Mafter  ;"' — but 
no  one  "  can  call  Jefus  Lord,  but  by  the  Holy  Spirit.'* 
This  efnpty  letter  learned  knowledge,  which  the  natu- 
ral man  can  as  eafily  have  of  the  facred  fcripture,  and 
religious  matters,  as  of  any  other  books,  or  human  af- 
fairs ;  this  being  taken  for  divine  knowledge,  has  fpreadl 
fuch  darknefs  and  delufion  all  over  Chriftendom,  as 
may  be  reckoned  no  lefs  than  a  general  apoftacy  fron^ 
the  gofpel  ftate  of  divine  illumination.  For  the  gofpel 
ftate  is  in  its  whole  nature  nothing  elfe  ;  it  has  but  one 
Light,  and  that  is  the  Lamb  of  GocT.  Whatever  is  not 
of,  and  from  this  Light,  and  governed  by  this  Spirit^ 
call  it  by  what  high  name  you  will,  is  no  more  a  part 
of  the  gofpel  ftate,  nor  will  have  a  better  end,  than  that 
which  entereth  into  the  mouth,  and  corrupteth  in  the 
belly. 

That  one  Light  and  Spirit,  which  was  only  one  from 
all  eternity,  before  angels,  or  any  heavenly  beings  were 
created,  muft  to  all  eternity,  be  only  that  light  and 
Spirit,  by  which  angels  or  men  can  ever  have  any  union 
or  communion  with  God.  Every  other  light  is  but  the 
light  whence  beafts  have  their  fenfe  and  fubtilty  ;  every 
other  fpirit  is  but  that  which  gives  to  flcflf  and  blood  all 
its  lufts  and  appetites.  Nothing  elfe  but  the  departure 
from  the  one  Light  and  Spirit  of  God;  turned. ^n  order 

F  2 


^0  LAW'S  ADDRESS 

of  angels  irUo  devils.  Nothing  elfe  but  the  Icfs  of  that 
fame  Light  and  Spirit,  took  from  the  divine  Adam,  his 
£rii  crown  of  parauifical  glory,  fiript  him  more  naked 
than  the  beads,  and  left  him  a  prey  to  devils,  and  in  the 
jaws  of  eternal  death.  What  therefore  can  have  the 
leaft  fhare  of  power  towards  man's  redemption,  but  the 
Light  and  Spirit  of  God,  making  ag^ain  a  birth  of  them- 
felves  in  him,  as  they  did  in  his  firft  glorious  creation  ? 
Or  what  can  poiTibly  begin,  or  bring  forth  this  return 
of  his  firft  loft  birth,  but  folely  that  which  is  done  by 
this  eternal  Light  and  Spirit.  Hence  it  is,  that  the  gof- 
pel  ftate  is  by  our  Lord,  afSrmea  to  be  a  kingdom  of 
heaven  at  hand,  or  come  amongft  nun,  becaufe  it  has 
the  nsture  of  no  worldly  thing,  or  creatureiy  power,  is 
to  ferve  no  v/orldly  ends,  can  be  helped  by  no  worldly 
»  power,  receives  nothing  from  man,  but  man's  full  de- 
nial of  himfelf,  flands  upon  nothing  that  is  finite  or 
tranfitory,  has  no  exiftence  but  in  that  working  power 
of  God,  that  created  and  upliolds  heaven  and  earth  j 
^nd  is  a  kingdom  of  God  become  man,  and  a  kingdom 
of  men  united  to  God,  through  a  continual,  immediate, 
divine  ilkiminadon.  What  fcripture  of  the  New  Teft* 
sraent  can  you  read,  that  does  not  prove  this  to  be  the 
gofpel  ftate,  a  kingdom  of  God,  into  which  none  caa 
enter,  but  by  being  born  of  the  Spirit,  none  can  conti- 
ivat  to  be  alive  in  it,  but  by  being  led  by  the  Spirit,. 
r»nd  in  which  not  a  thought,  or  defire,  or  adlion  can  be 
allowed  to  have  any  part  in  it,  but  as  it  is  a  fruit  of 
Vne  Spu-it  ? 

^^  Thy  Kingdora  come,  thy  will  be  done  on  earth 
^s  it  is  in  heaven."  What  is  God's  Kingdom  in  hea- 
ven, but  the  manifeftation  of  v/hat  God  is,  and  what 
he  does  in  his  heavenlv  creatures  ?  How  is  his  will 
done  there,  but  becaufe  his  Holy  Spirit  is  the  life,  the 
Vovs'er,  and  niover  of  all  that  live  in  it?  Many  daily 
read  this  prayer,  extol  it  under  the  name  of  the  Lord's 
Prayer,  and  yet,  for  the  fake  of  orthodoxy,  preach  and 
irrice  againit  all  that  is  pr;iyed  for  in  It.     For  nothing 


TO  THE  CLERGY.  7i 

but  a  continual,  effential,  immediate,  divine  i!Iumina- 
tion  can  do  that,  which  wc  pray  may  be  done. 

For  where  can  God's  Kingdom  be  come,  but  where 
every  other  power  but  his,  is  at  an  end,  and  driven, 
out  of  it  ?  How  can  his  will  only  be  done,  but  where 
the  Spirit  that  wills  in  God,  wills  in  the  creature  ? 

What  now  have  parts,  and  literature,  and  the  natu- 
ral abihties  of  man,  that  they  can  do  here  ?  Judas  much 
as  they  can  do  at  the  refurre6lion  of  the  dead  ;  for  all 
that  is  to  be  done  here,  is  nothing  elfe  but  refurreftion 
and  life.  Therefore  that  which  gave  eyes  to  the  blind, 
cleanfed  the  lepers,  caft  out  devils,  and  raifed  the  dead  ; 
that  alone  can,  and  mud  do  all  that  is  to  be  done  ia 
this  gofpel  kingdom  of  God.  For  every  the  fmallcft 
work  or  fruit  of  grace,  mud  be  as  folely  done  by  God, 
as  the  greated  miracle  in  nature ;  and  the  reafon  is,  be- 
caufe  every  work  of  grace,  is  the  fame  overcoming  of 
nature,  as  when  the  dead  are  raifed  to  life.  Yet  vain 
man  v/ould  be  thought  to  be  fomething,  to  have  great 
power  and  ability  in  his  kingdom  of  grace,  not  becaufe 
he  happens  to  be  born  of  noble  parents,  is  clothed  in 
purple  and  fine  linen,  and  fareth  fumptuoully  every 
day;  but  becaufe  he  has  happened  to  be  made  afchol- 
ar.  has  run  through  all  languages  and  hidories,  has 
been  long  exercifed  in  conjectures  and  criticifms,  and 
has  his  head  full  of  all  notions,  theological,  poetical, 
and  philofophical,  as  a  di6lionary  is  full  of  all  forts 
of  v/ords. 

Nov/  let  this  fimple  quedion  decide  the  whole  mat- 
ter here  :  Has  this  great  fcholar  any  more  power  of 
faying  to  this  mountain,  be  thou  renioved  hence,  and 
cad  into  the  fea,  than  the  illiterate  chridian  hath  ?  If 
not,  he  is  jud  as  weak,  as  powerlefs,  and  little  in  the 
kingdom  of  God  as  he  is.  But  if  the  illiterate  man's 
faith  fl-ioukl  happen  to  be  nearer  to  the  bulk  of  a  grain 
of  mudard  feed  than  that  of  the  prodigious  fcholar, 
the  illiterate  Chridian  ftands  much  above  him  in  th^ 
kingdom  of  God, 


?2  LAW'S  ADDRESS 

Look  now  at  the  prefent  ftate  of  Chnftendom^  glo- 
rying in  the  light  of  Greek  and  Roman  learning 
(which  an  age  or  two  ago  broke  forth)  as  a  light 
that  has^  helped  the  gofpel  to  IJiine  with  a  luftre,  that 
it  fcarce  ever  had  before.  Look  at  this,  and  you  will 
fee  the  fall  of  the  prefent  church  from  its  iirft  gofpel 
Hate,  to  have  n^uch  likenefs  to  the  fall  of  the  firft  di- 
vine man,  from  the  glory  of  paradifical  innocence^ 
and  heavenly  purity,  into  an  earthly  ftate  and  bcflial 
life  of  v/orldly  craft,  and  ferpentine  fubtilty. 

In  the  firft  gofpel  church,  ht^athen  light  had  no 
other  name  than  heathen  darknefs  ;  and  the  wifdom 
of  words  was  no  more  fought  after,  than  that  friend- 
fliip  of  the  world  which  is  enmity  with  God.  In  that 
new  born  chuch  the  '  Tree  of  Life,  which  grew  in  the 
midft  of  Paradife,'  took  root  and  grew  up  again.  In 
the  prefent  church,  the  Tree  of  Life  is  hiff^d  at,  as 
the  vifionary  food  of  deluded  enthufiafts  ;  and  the 
tree  of  death,  called  the  Tree  of  Knowledge  of  good' 
and  evil,  has  the  eyes  and  hearts  of  prieil  and  people, 
and  is  thought  to  do  as  much  good  to  Chriftians,  as  it 
did  evil  to  the  firft  Inhabitants  of  Paradife.  This  tree, 
that  brought  death  and  corruption  into  human  nature 
at  fk'ft,  is  now  called  a  Tree  of  Light,  and  is,  day  and 
night,  well  watered  with  every  corrupt  ftream,  how- 
ever diftant,  or  muddy  with,  earth,  that  can  be  drawn 
to  it. 

The  fimplicity  indeed,  both  of  the  gofpel  letter  and 
do6lrine,  has  the  faine  and  polifli  of  claiiic  literature 
laid  thick  upon  it.  Cicero  is  in  the  pulpit,  Ariftotle 
%yrite3  Chrlftian  Ethics,  Euclid  demonftrates  infidelity 
and  abfurdity  to  be  the  fame  thing.  Greece  had  but 
one  Longinus,  Rome  had  but  one  Quintiiian  ;  but  ia 
our  prefent  church,  they  are  as  common  as  patriots  ia 
a  ftate. 

Eut  now,  what  follows  from  this  new  rifen  light  ?  ■ 
Why  Ariftotle's  atlieifm,  Cicero's  height  of  pride  and 
depth  of  diffimuIaUoD;  and  every  refined  or  gi'ois  fpc- 


TO  TKE  CLERGY.  m 

ci^s  of  Greek  and  Roman  vices,  are  as  glaring  in  this 
new  enlightened  Chriltian  Church,  as  ever  they  were 
in  old  Pagan  Greece  or  Rome.  Would  you  find  a 
gofpel-chriftian,  in  all  this  mid- way  glory  of  learning, 
you  may  light  a  candle,  as  the  philofopher  did  in  the 
mid-day  fun,  to  find  an  honefc  man. 

And  indeed,  if  we  confider  tlie  nature  of  our  faU 
ration,  either  with  refpe<6l  to  that  vv hich  alone  can  fave 
us,  or  that  from  which  we  are  to  be  favcd,  it  will  be 
plain  that  the  wit  and  elegance  of  claffic  literature^ 
brought  into  a  chriilian  church,  to  make  the  clcdlrines 
of  the  crofs  have  a  better  falvation-effe<5l  upon  fallen 
raan,  is  but  like  calling  in  the  aHiilance  of  balls  and 
mafquerades,  to  make  the  lent-penitence  go  deeper  in- 
to the  heart,  and  more  effe61lfe\lly  drive  all  levity  and! 
impurity  out  of  it.  How  poorly  was  the  gofpel  at  firft 
preached,  if  the  wifdom  of  words,  and  the  gifts  of  na- 
tural wit  and  imagination  had  been  its  genuine  helps  ^ 
But  alas,  they  (land  in  the  fame  contrariety  to  one  an- 
G^her,  as  felf-denial,  and  felf-gratification.  To  know 
the  truth  of  gofpel-falvation,  is  to  know  that  man's  na- 
tural wifdom  is  to  be  equall}^  facrificed  with  his  natu- 
ral folly ;  for  they  are  but  one  and  the  fame  things 
only  called  fometimes  by  one  name,  and  fometimes 
by  the  other. 

His  inlellecSlual  faculties  are,  by  the  fall,  in  a  much 
worfe  (late  than  his  natural  animal  appetites,  and  want 
a  much  greater  felf-denial.  And  when  own  v»  ill,  owa 
\ioiderftanding,  and  own  imagination  have  their  nature 
al  ilrength  indulged  and  gratified,  and  are  made  feem- 
iagly  rich  and  honorable  with  the  treafures  acquired 
fiom  a  (ludy  of  the  Belles-Lettres,  they  will  juft  as 
much  help  poor  fallen  man  to  be  like  minded  with 
Chrift,  as  the  art  of  cookery,  well  and  daily  ftudied, 
will  help  a  profeffor  of  the  gofpel  to  the  fpirit  and 
practice  of  chriilian  abftinence.  To  know  all  this  to 
l>e  ftriftly  the  truth^  no  more  need  be  known  than 

G 


jr4  LAW'S  ADDRESS 

thefe  two  tilings  :— I  ft.  That  our  falvation  confift* 
wholly  in  being  faved  from  ourfelves,  or  that  which 
we  are  by  nature  :«-— 2d.  That  in  the  whole  nature  of 
things,  nothing  could  be  this  falvation  or  Savior  to  us, 
but  fuch  an  humility  of  God  manifefted  in  human  na- 
ture, as  is  beyond  all  expreffion.  Hence  the  firft  un- 
alterable term  of  this  Savior  to  fallen  man  is  this,  '  ex- 
cept a  man  deny  himfelf,  and  forfake  all  that  he  hath, 
yea  and  his  own  life,  he  cannot  be  my  difciple.'  And 
to  (hew,  that  thie  is  but  the  beginning  or  ground 
of  man's  falvation,  the  Savior  adds,  Learn  of  mc,  for 
I  am  meek  and  lowly  of  heart*  V/hat  a  light  is  here, 
for  thofe  that  can  hcdt  or  love  the  light  I  Self  is  the 
whole  evil  of  fallen  nature.  Sell-denial  and  humility- 
are  our  capacity  of  being  faved.  This  is  every  man'& 
Ihort  leffon  of  life,  and  he  that  has  well  learnt  it  is 
fcholar  enough,  and  has  had  all  the  benefit  of  a  molt 
fmiihed  education.  Then  old  Adam,  with  all  his  ig- 
norance, is  call  out  of  him  ;  and  when  Chrift's  humil« 
5ty  is  learnt,  then  he  has  the  very  mind  of  Chrift,  and 
that  which  brings  him  forth  a  fon  of  God. 
.  Who  then  can  enough  wonder  at  that  bulk  of  libra- 
ries, which  has  taken  place  of  this  {hort  leffon  of  the 
gofpel  ?  Or  at  that  number  of  champion  difputants, 
who  from  age  to  age  have  been  all  in  arms,  to  fupport 
•and  defend  a  fet  of  opinions,  doctrines  and  pra6li- 
ce^nU  which  mivy  be  moft  cordially  embraced,  with- 
out the  leail  degree  of  felfrdenial,  and  moft  firmly 
held  fall,  without  getilirig  the  leait  degree  of  humility 
by  it.  '    '  '         "       ^ 

What  a  groffnefs  of  ignorance,  both  of  man  and  his  | 
Savior,  to  run  to  Greek  and  Roman  fchools,  to  learn 
how  to  put  off  Adam,  and  to  put  on  Chrifl  i  To  drink 
at  the  fountains  of  pagan  poets  and  orators,  in  order 
ti^ore  divinely  to  drink  of  the  cup  that  Chrilt  drank  of? 
\Vhat  can  come  of  all  this,  but  that  which  is  already 
too  much  come,  a  Ciceronian-gofpeller,  inftead  of  a 
gofpel-penuent  ?  Inilead  of  the  depthj,  the  truth  and 


TO  THE  CLERGY.  tS 

fpirit  of  the  humble  publican,  feeking  to  regain  Para- 
dife,  only  by  a  broken  heart,  crying,  God  be  merciful 
to  me  a  fmner  ;  the  high-bred  claffic  will  live  in  daily 
tranfports  at  the  enormous  fubMme  of  a  Milton,  flying 
thither  on  the  unfeathered  wings  of  high  founding 
words. 

This  v/iU  be  more  or  lefs  the  cafe  with  all  the  falva- 
tion-do6lrines  of  Chiift,  whilft  under  claffical  acqui* 
fition  and  adminillration.  Thofe  divine  truths,  which 
are  no  farther  good  and  redeeming,  but  as  they  are 
fpirit  and  life  in  us,  which  can  have  no  entrance  or 
birth  but  in  the  death  of  fclf,  in  a  broken  and  contrite 
heart,  will  ferve  only  to  help  claffic  painters  (as  Dn 
W.  calls  them)  to  laviih  out  their  colors  on  their  own 
paper  monuments  of  lifelefs  virtues. 

How  came  the  learned  heathens  by  their  pride  and 
Vanity,  by  their  inability  to  come  under  the  humility 
of  the  crois  ?  It  was  becaufe  the  natural  man  fhined 
in  the  falfe  glory  of  his  own  cultivated  abilities.  Have 
wit  and  parts,  and  elegant  tafle,  any  more  good  or 
redeeming  virtue  in  Chriftians  than  they  had  in  Heath- 
ens ?  As  Weil  might  it  be  faid,  that  own  will  is  good^ 
and  has  a  redeeming  virtue  in  a  Chriftian,  but  bad. 
and  deflru6live  in  a  Heathen.  I  faid  a  redeeming  vir- 
tue in  it,  becaufe  nothing  is  or  can  be  a  religious  good 
to  fallen  man,  but  that  which  hath  a  redeeming  virtue 
in  it,  or  is,  fo  far  as  it  goes,  a  true  renewal  of  the  di*^ 
vine  life  in  the  foul.  Therefore  faid  our  only  Redeem- 
er, *  Without  me  ye  can  do  nothing.'  Whatever  is 
not  his  immediate  work  in  us,  is  at  beft  but  a  mere 
nothing,  with  refpedl  to  the  good  of  our  redemption,' 
A  Tower  of  Babel  may,  to  its  builder's  eyes,  feeni 
to  hide  its  head  in  the  clouds  j  but  as  to  its  reaching 
of  heaven,  it  is  no  nearer  to  that,  than  the  earth  on 
which  it  (lands.  It  is  thus  with  all  the  buildings  of 
man's  wifdom,  and  natural  abilities,  in  the  things  of 
falvation  ;  he  may  take  the  logic  of  Arillotle,  add  to 
tixat  the  rhetoric  of  Tully,  and  then  afcend  as  high  as 


?6  LAW'S  ADDRESS 

he  can  on  the  ladder  of  poetic  imagination,  yet  no 
3nore  is  done  to  the  reviving  the  loft  life  of  God  in  his 
foul,  than  by  a  tower  of  brick  and  mortar  to  reach 
heaven. 

Self  is  the  root,  the  tree,  and  the  branches  of  all  the 
€vils  of  our  falkn  ftate.  We  are  without  God,  becauie 
V/e  are  in  the  life  of  felf.  Stlf-lovc,  ftif-efieem,  and 
felf-feeking,  are  the  very  efTence  and  life  of  pride ; 
and  the  devil,  the  firft  father  of  pride,  is  never  abfent 
from  them,  nor  without  power  in  them.  To  die  to 
thefe  effential  properties  of  fc4f,  is  to  make  the  devil 
depart  from  us.  But  as  foon  as  we  would  have  feU^- 
abilities  have  a  ihare  in  our  good  works,  the  fatanic 
Ipirit  of  pride  is  in  union  with  us,  and  we  are  working 
for  the  maintenance  of  felWove^  felf-efteem,  and  feli- 
feeking. 

Ail  the  vices  of  fallen  angels  and  men,  have  their 
birth  and  power  in  the  pride  of  felf,  or  1  may  bc-tter 
fay,  in  the  atheifm  and  idolatry  of  felf  y  for  felf  is 
both  atheift  anxl  idolater.  It  is  atheift,  becaufe  it  has 
reje6ted  God  ;  it  is  an  idolater,  becaufe  it  is  its  own 
idol.  On  the  other  hand,  all  the  virtues  of  the  heav- 
enly life,  are  the  virtues  of  humility.  Not  a  joy  or 
^lory,  or  praife  in  heaven,  but  is  what  it  is  through 
bumility.  It  is  humility  alone  that  makes  the  im- 
paffable  gulph  between  heaven  and  hell.  No  angels  in 
heaven,  but  becaufe  humility  is  in  all  their  breath  ;  no 
devils  in  hell,  but  becaufe  the  fue  of  pride  is  their 
whole  fire  of  life. 

What  is  then,  or  in  what  lies  the  great  druggie  for 
eternal  life  ?  It  all  lies  in  the  ilrife  between  pride  and 
humility  :  all  other  things,  be  they  what  they  will,  are 
but  as  under  workmen,  pride  and  humility  are  the  two 
mailer  powers;  the  two  kingdoms  in  Ilrife  for  the 
eternal  poffeflion  of  man. 

And  here  it  is  to  be  obferved,  that  every  fon  of  Adam 
is  in  the  fervice  of  pride  and  fdf,  be  he  doing  what  he 
will,  till  an  humility  tbat  tomes  folely  from  heaven  has. 


TO  THE  CLERGY.  17 

been  his  redeemer.  Till  then,  all  that  he  doth,  will 
be  only  done  by  the  right-hand,  that  the  left  hand  may 
know  it.  And  he  that  thinks  it  pofTible,  for  the  natural 
man  to  get  a  better  humility  than  this,  from  his  own 
right  reafon  (as  it  is  often  mifcalkd)  refined  by  educa* 
tion,  fliews  himfelf  quite  ignorant  of  this  one  mofl 
plain  and  capital  truth  of  the  gofj^el,  namely,  that  there 
never  was,  nor  never  will  be,  but  one  humility  in  the 
whole  world,  and  that  is  the  one  humility  of  Chrift, 
which  never  any  man,  fxncc  the  fall  of  Adfcim,  had  the 
leaft  degree  of,  but  from  Chrift.  Humility  is  one,  ia 
the  fame  fenfe,  and  truth,  as  Chrift  is  one,  the  Media- 
tor is  one,  Redemption  is  one.  There  are  not  '^  two 
Lambs  oi  God,  that  take  away  the  fms  of  the  world.'' 
But  if  there  was  any  humility,  befides  that  of  Chrift, 
there  would  be  fomething  elfe  befides  him,  that  could 
take  away  the  fins  of  the  v/orld.  "All  that  came  be- 
fore me,  faith  Chrift,  were  thieves  and  robbers :"  We 
are  ufed  to  confine  this  to  perfons  ;  but  the  fame  is  as 
true  to  every  virtue,  whether  it  hath  the  name  of  hu«« 
mility,  charity,  piety,  or  any  thing  elfe  ;  if  it  comes 
before  Chrift,  however  good  it  may  pretend  to  be,  it  is 
but  a  cheat,  a  thief  and  a  robber  under  the  name  of  a 
godly  virtue-  And  the  reafon  is,  becaufe  pride  and 
felf  have  the  all  of  man,  till  man  has  his  all  from  Chrift. 
He  therefore  only  fights  the  good  fight,  whofe  ftrife  is 
that  the  felf-idolairous  nature,  which  he  hath  froiii 
Adam,  may  be  brought  to  death,  by  the  fupernatural 
humiHty  of  Chrift,  brought  to  life  in  him. 

The  enemies  to  man's  rifmg  out  of  the  fall  of  Adam, 
through  the  Spirit  and  power  of  Chrift,  are  many.  Bus 
the  one  great  dragon  enemy,  called  Antiehrift,  is  Self* 
Exaltation,  This  is  his  birth,  his  pomp,  his  pov/er, 
and  his  throne  j  when  felf-exaltation  ceafes,  the  laft 
enemy  is  deftroyed,  and  ail  that  came  from  the  prida 
and  death  of  Adam,  is  fwailowed  up  in  vi6lory. 

There  has  been  much  (harp  looking  out,  to  fee  where 
and  what  Autichrift  is,  or  by  what  marks  he  may  be 


n  LAW'S  ADDRESS 

known.  Some  fay  he  has  been  in  the  chriftlan  world 
almoft  ever  fmce  the  gofpel  times ;  naj'',  that  he  was 
even  then  beginning  to  appear  and  Ihew  himfelf.  Oth* 
ers  fay  he  carne  in  with  this  or  that  pope  ;  others  that 
he  is  not  yet  come,  but  near  at  hand.  .  Others  will 
have  it,  that  he  has  been  here,  and  there,  but  driven 
from  one  place  to  another,  by  feveral  new  rifen  Pro- 
teftant  feSls* 

But  to  know  with  certainty,  where  and  what  Anti-* 
chrift  is,  and  who  is  with  him,  and  who  againil  him, 
you  need  only  read  this  Ihort  defcription,  which  Chrift 
giveth  of  himfelf.-^).  "  I  can  do  nothing  of  myfelf. — - 
2.  I  came  not  to  do  my  own  will. — 3.  I  feek  not  my 
own  glory.— *I  am  meek  and  lowly  of  heart." — Now 
if  this  is  Chrift,  then  felf*ability,  or  felf-exaltation^ 
being  the  higheft  and  fulleft  contrariety  to  all  this, 
tnuR  be  alone  the  one  great  Antichrift,  that  oppofeth^ 
and  withftandeth  the  whole  nature  and  Spirit  oiXhrift* 

What  therefore  has  every  one  fo  much  to  fear,  to 
renounce  and  abhor,  as  every  inward  fenfibility  of  felf 
exaltation,  and  every  outward  work,  that  proceeds  from 
it.  But  now,  at  what  things  (hall  a  man  look,  to  fee 
that  working  of  felf,  which  raifes  pride  to  its  ftrongeft 
life,  and  moft  of  all  hinders  the  birth  of  the  humble  Je- 
fus  in  his  foul  I  Shall  he  call  the  pomps  and  vanities  of 
the  world  the  higheft  works  of  felf-adoration  ?  Shall  he 
look  at  fops  and  beaux,  and  painted  ladies,  to  fee  the 
pride  that  has  the  moft  of  Antichrift  in  it  ?  No,  by  no 
means.  Thefc  are  indeed  marks  fhameful  enough,  of 
the  vain,  foolifli  heart  of  man,  but  yet  comparatively 
fpeaking,  they  are  but  the  fkin-deep  follies  of  that  pride 
which  the  fall  of  man  hath  begotten,  and  brought 
forth  in  him.  Would  you  fee  the  deepeft  root,  and 
iron  ftrength  of  pride  and  felf-adoration,  you  muft  en- 
ter into  the  dark  chamber  of  man's  Sery  foul,  where 
the  light  of  God  (which  alone  gives  humility,  and  meek 
fubmiffion  to  all  created  fpirits)  being  extinguiftied  by 
tlie  death  which  Adam  dUd,  Satan^  of  which  is  thn 


TO  THE  CLERGY.  79 

(fame  thing,  felf-exaltation  became  the  ftrong  man  that 
rkept  poffeflion  of  the  houfe,  till  a  ftronger  than  he 
ihould  come  upon  him.  In  this  fecret  fource  of  an 
eternal  fiery  foul,  glorying:  in  the  aftral  light  of  this 
world,  a  fwelling  kingdom  of  pomps  and  vanities  is  fet 
pp  in  the  heart  of  man,  of  which  all  outward  pomps 
and  vanities  are  but  its  childifli,  tranfitory  pk^-things# 
The  inward  ilrong  man  of  pride,  the  diabolical  felf^ 
Jias  his  higher  works  within  ;  he  dwells  in  the  ftrength 
p{  the  heart,  and  has  every  power  and  faculty  of  the 
foul  offering  continual  incenfe  to  him.  His  memory, 
his  will,  his  underflanding  and  imagination,  are  al- 
>vays  at  work  for  him,  and  for  no  one  elfe.  His  mem^ 
ory  is  the  faithful  repofitory  of  all  the  fine  things  that 
felf  hath  ever  done  ;  and  left  any  of  them  fliould  he 
Joft  or  forgotten,  (he  is  continually  ^.etting  them  before 
bis  eyes.  His  will,  though  it  has  all  the  world  before 
U,  yet  goes  after  nothing  but  as  felf  fends  it.  His  un-. 
derilanding  is  ever  upon  the  ftretch  for  new  proje6ls 
to  enlarge  the  dominions  of  felf ;  and  if  this  fails,  im- 
agination comes  in  as  the  laft  and  trueft  fupport  of 
felf;  flie  makes  him  a  king,  and  mighty  lord  of  caftles^ 
in  the  air.  i* 

.  This  is  that  full-born,  natural  felf,  that  muft  be  pul- 
ed out  of  .the  heart  and  totally  denied,  or  there  can  be 
no  difciple  of  Chrift;  which  is  only  faying  this  plain 
truth,  that  the  apoftate,  felf-idolatrous  nature  of  the 
qld  man  mud  be  put  off,  or  there  can  be  no  new  crea« 
tpre  in  Chrift. 

^  Now  what  is  it  in  the  human  foul,  that  moft  of  all 
hinders  the  death  of  this  old  man?  What  is  it,  that 
alicve  all  other  things,  ftrengthens  and  exalts  the  life  of 
f^lfj  and  snakes  it  the  mafter  tind  governor  of  all  the 
Prowers  of  tb.e  heart  and  foul?  It  is  the  fancied  riches 
oi  parts,  the  glitter  of  genius,  the  flights  of  imagina- 
ticn,  the  glory  of  learning,  and  the  felf-conceited 
•^rength  of  natural  t-eafon :  thefe  are  the  ftrong  holds  of 
fiJlen  natui'e,  the  mafter^huilders  of  pride's  temple  in 


so  LAW'S  ADDRESS 

the  heart  of  man,  and  which,  as  fo  many  priefts,  kee[ 
tip  the  daily  worfliip  of  idol-fclf.  And  here  let  it  be 
well  obferved,  that  all  thefe  magnified  talents  of  the  na- 
tural man  are  ftarted  up  through  his  miferable  fall  from 
the  life  of  God  in  his  foul.  Wit,  genius,  learning  and 
natural  reafon,  would  never  have  had  any  more  a  name 
amongft  men,  than  blindnefs,  ignorance,  and  ficknefs, 
had  man  continued,  as  ^it  firfl,  an  holy  image  of  Fath^ 
er,  Son  and  holy  Spirit.  Every  thing  then  that  dwelt 
in  him,  or  came  from  him,  would  have  only  faid  fo 
much  of  God,  and  nothing  of  himfelf,  have  manifeiled 
nothing  to  him,  but  the  heavenly  powers  of  the  light 
and  life  of  God  dwelling  in  him.  He  would  have  had 
no  more  fenfe  or  confcioufnefs  of  his  own  wit,  or  nat? 
ural  reafon^  or  any  power  of  goodnefs,  in  all  that  he 
was,  and  did,  than  of  his  own  creating  power,  at  be- 
holding the  created  heavens  and  earth.  It  is  his  dread- 
fiil  fall  from  the  life  of  God  in  his  foul,  that  h^s  fur-r 
niflied  him  with  thefe  high,  intelleflual  riches,  juft  as 
it  has  furnifhed  him  with  the  fubftantial  riches  of  his 
beftial  appetites  and  luils.  And  when  the  lulls  of  the 
fiefti  have  fpent  put  their  Vik^  when  the  dark  thick  body 
of  earthly  fledi  and  blood,  iliail  be  forced  to  let  the  foul 
go  loofe  ;  ail  thefe  bright  talen^ts  will  end  with  that  fyft- 
em  of  fleihly  lufts  in  v/hich  they  began  ;  and  that  of 
man,  which  remains,  will  have  nothing  of  its  own,  no- 
thing that  can  fay,  I  do  this,  or  I  do  that ;  but  all  that 
it  hath,  or  doth,  v^/ill  be  cither  the  glory  of  God  mani- 
^fted  in  it,  or  the  power  of  hell  in  full  poffeffion  of  lU 
The  cime  of  man's  playing  with  parts,  wit,  and  abilities^ 
and  of  fancying  himfelf  to  be  fomething  great  and  con- 
fiderable  in  the  intelleftual  world,  mav  be  much  fliort- 
er,  but  can  be  no  longer  than  he  can  eat  and  drink  with 
the  animals  of  this  world*  When  the  time  cometh, 
that  fine  buildings,  rich  ftltlements,  acquired  honors, 
and  Rabbi,  Rabbi,  mail  take  their  leave  of  him,  all  the 
ftatcly  ltru6lares  which  genius,  learning,  and  flights  of 
iaiaginationj  h?^\y  painted  ifiwardly  on  h;s  brain  and 


to  THE  CLERGY.  8t 

Otitwar^ly  on  paper,  mud  bear  full  witnefs  to  Solo- 
Jfnon's  vanity  of  vanititrs. 

Let  then  the  high  accomplifhed  fcholar  reflc^fl,  that 
he  comes  by  his  wit,  and  parts,  and  acute  abilities,  juft 
as  the  ferpent  came  by  his  fubtilty ;  let  him  rtfte6t, 
that  he  mi^^h t  as  well  dream  of  acquiring  angtlic  purity 
to  his  animal  nature,  by  multiplying  new  invented  de- 
lights for  his  earthly  paffions  and  tempers,  as  of  raifirig 
his  foul  into  divine  knowledge,  through  the  well  exer- 
•cifed  powL-rs  of  his  natural  reafon  and  imagination, 

Tne  fi  ;eft  intelle6tual  po/er,  and  that  which  has  the 
bed  help  in  it  towards  bringing  man  again  into  the 
region  of  divine  light,  is  that  poor  defpifed  thing,  call- 
ed fimplicity.  This  is  that,  which  Hops  the  workings 
of  the  fallen  life  of  nature,  and  leaves  room  for  God 
to  work  again  in  the  foul,  according  to  the  good 
plcafure  of  his  holy  will.  It  ftands  in  fuch  a  waiting 
poilure  before  God,  and  in  fuch  readintfs  for  the 
divine  birth,  as  the  plants  of  the  earth  wait  for  the 
inflowing  riches  of  the  light  and  air.  But  the  felf 
lafTuming  workings  of  man's  natural  pov/ers,  fiiut  him 
up  in  himfelf,  clofel/  barred  up  againft  the  inflowing 
riches  of  the  light  and  Spirit  of  God» 

Yet  fo  it  is,  in  this  fallen  flate  of  the  gofpel  church, 
that  with  thefe  proud  endowments  of  fidlen  nature, 
the  clailic  fcholar,  full  fraught  with  Pagan  light  and 
(kill,  comes  forth  to  play  the  critic  and  orator  with 
the  fimplicity  of  falvation  myfteries  ;  myftc ries  which 
mean  nothing  elfe  but  the  inward  work  of  God  in  the 
foul  of  man,  nor  any  other  work  there,  but  the  raifmg 
up  a  dead  Adam  into  a  living  Chriil  of  God. 

However,  to  make  way  tor  pans,  criticifm,  and  lan- 
guage learning,  to  have  the  full  management  of  falva- 
tion do6lrines,  the  well-read  fcholar  gives  out,  that  the 
ancient  way  of  knowing  the  things  of  God,  taught  and 
pradlifed  by  filhermen-apoitles,  is  obfolete.  They 
indeed  wanted  to  have  divine  knowledge  from  the  iai* 

G  2  - 


S2  LAW^s  ADDRESS 

Hiediate,  continual  operation  of  the  holy  Spirit;  but 
this  ftate  was  only  for  a  time,  till  genius  and  learning 
entered  into  the  pale  of  the  church.  Bthold,  if  ever, 
the  abomination  of  defolation  (landing  in  the  holy 
place  I  For  as  foon  as  this  do6lrine  is  fet  up,  that 
man's  natural  parts,  and  acquired  learning,  have  full 
fight  and  power  to  fit  in  the  diyinity  chair,  and  to 
guide  men  into  that  truth,  which  was  once  the  only 
office  and  power  of  the  holy  Spirit ;  as  foon  as  this  is 
done,  and  fo  far  as  it  is  received,  it  may  with  thd 
greateft  truth  be  faid,  thq^t  the  kingdom  of  God  is  en- 
tirely fliut  up  ;  and  only  a  kingdom  of  fcribes,  pha- 
rifees  and  hypocrites  can  come  inltead  of  it.  For  by 
this  dodlrine,  the  whole  nature  and  power  of  gofpel 
religion  is  much  more  denied,  than  by  fttting  up  the 
infallibility  of  the  Pope  ;  for  though  his  claim  to  inial- 
libility  is  falfe,  yet  he  claims  it  from  and  under  the 
holy  Spirit ;  but  the  Proteftant  fcholar  has  his  divin- 
ity knov\rledge,  his  power  in  the  kingdom  of  truth, 
from  himfclf,  his  own  logic  and  learned  reafon.  Chrift 
has  nowhere  inilituted  an  infallible  Pope;  and  it  is 
full  as  certain,  that  he  has  no  where  fpoke  one  fingle 
v/ord,  or  given  the  kail  power  to  logic,  learning,  or 
the  natural  powers  of  man,  in  his  kingdom  ;  he  has 
never  faid  to  them,  '  whatfoeverye  (hali  bind  on  earth 
lliall  be  bound  in  heaven  ;'  never  faid  to  them,  '  go  ye 
and  teach  all  nations,'  no  more  than  he  hath  ever  faid 
to  v^'olves,  '  go  ye  and  feed  my  Iheep.**  Chrilt  indeed 
faid  of  himfelf,  according  to  the  fleih,  '  it  is  expedi- 
v€nt  for  you  that  I  go  away  ;'  but  where  has  he  faid  of 
himfclf,  according  to  the  Spirit,  it  is  alio  expedient 
for  you  that  I  go  away,  that  your  own  natural  abili- 
ties, and  learned  repf  .n,  may  have  the  guidance  of  you 
into  all  truth  ?  This  is  no  where  faifl,  uidefs  logic  can 
prove  it  fr::»m  thefe  words,  ^  v/ithout  me  ye  can  do  no- 
thing ;  and  lo  i  am  wiui  you,  to  the  end  of  the 
world.' 

The  firft  and  mc;m  dcftrine  of  Chrift  and  his  apof* 


n 


TO  THE  CLERGY.  §5 

ties  was,  to  tell  the  Jev/s,  that  '  the  kingdom  of  God 
was  at  hand,'  or  was  come  to  them.  Proof  enough, 
fureiy,  that  their  church  was  not  that  kingdom  of 
God,  though  by  God's  appointment,  and  under  laws 
of  his  own  commanding.  But  why  not,  when  it  was 
thus  fet  up  by  God  ?  it  was  becaufe  it  had  human  and 
^  worldly  things  in  it,  confided  of  carnal  ordinances, 
and  had  only  types  and  figures,  and  Ihadows  of  a  king- 
dom  of  God  that;  was  to  come.  Of  this  kingdom 
Chri(\  faith,  my  kingdom  is  not  of  this  world  ;  and  as 
a  proof  of  it  he  adds,  if  it  was  of  this  world,  '  then 
would  my  fervants  fight  f(jr  me  ;'  which  was  faying, 
that  it  was  fo  different  in  kind,  and  fo  fuperior  in  nar 
ture  to  this  world,  that  no  fort  of  worldly  power  could 
either  help  or  hinder  it.  But  of  this  world,  into 
which  the  kingdom  of  God  was  come,  the  holy  one 
of  God  liiith,  '  In  the  world  ye  fliall  have  tribulation, 
but  be  of  good  comfort,  I  have  overcome  the  world.' 
Now,  how  was  it,  that  Chriil's  victory  was  their 
vi6lory  ?  It  was,  becaufe  he  was  in  them,  and  they 
in  him  ;  '  becaufe  i  live,  ye  Ihali  live  alfo  j  in  that  day 
ye  fliail  know  that  I  am  in  the  Father,  and  ye  in  me, 
and  I  in  you.' 

This  was  ihe  kingdom  of  God  come   to  them,  the 
fame  kingdom  of  God  in  which  Adam  v/as  borr»,  and 
began  his  fivit  glorious  life,  v/hen  the  image  and  like- 
nets  oi  tue  holy  Spirit  had  an  outward  glory,  like  that 
\vhi»:h  broke  thrcmgh   the  body   of  ChriiV,   when  on 
*  Moutit  Fabor  his  face  did  ihine  as  the  fun,  and  his 
raiment  was  white  as  the  iighi.'    To  the  children  of 
this   kingdom,  faith  its  almighty  King,  '  when  they 
:Y,bring   you   before    magiftrates  and  powt^rs,   take  no 
^  thought  how  or  what  ye  IhrJl  anfv/er,  or  what  ye  (liall 
fay  unto  tkem,  for  the  Koly  Ghoil  ihali  teach  you  in 
that  fame  hour  what  ye  ought  to  fliy.     For  it  is  uf)t  ve 
that  fpcak,  but  the  Spirit  of  your  Father  thatfpeak-. 
fith  in  you.' 
Ko  higher  or  other  thing  is  here  f^id,  than  in  thcfe 


m  LAW^s  ADDRESS 

other  words,  <  Take  no  thought  what  ye  Ihall  eat  or 
drink,  or  where  wiih  all  ye  (hall  be  clothed,  but  feck 
firft  the  kingdom  of  God  and  his  righteoufnefs,  and  all 
thefe  things  Ihall  be  added  unto  you.'  This  is  the 
truth  of  the  kingdom  of  God  come  unto  men,  and 
this  is  the  birth-right  privilege  of  all  that  are  living 
members  of  it,  to  be  delivered  from  their  own  natu- 
ral fpirit,  which  they  had  from  Adam,  irom  the  ipi- 
rit  and  wifdom  of  this  world,  and  through  the  whole 
courfe  of  their  lives,  only  to  fay,  and  do,  and  be  that 
which  the  Spirit  of  their  Father  worketh  in  them. 

But  now,  is  not  this  kingdom  gone  away  from  us  ? 
are  v/e  not  left  comfordefs,  if  inftead  of  this  Spirit  of 
our  Father  fpeaking,  doing,  and  working  every  thing 
in  us  and  for  us,  we  are  left  again  to  our  own  natural 
powers,  to  run  to  every  Lo  here,  and  Lo  there,  to 
find  a  (hare  in  that  kingdom  of  God  which  once  was, 
and  never  can  be  any  thing  elfe  but  God,  the  wif- 
dom and  power  of  God  manifefted  in  our  flefh  i  Had 
it  not  been  as  well,  nay  better  for  us,  to  have  been 
Hill  under  types  and  figures,  facrificing  bulls  and  goats 
by  divine  appointment,  than  to  be  brought  under  a  re- 
ligion that  muft  be  Spirit  and  Life,  and  then  left  to 
the  jan'ing  interefts  of  the  v/ifdom  of  the  Greek,  and 
the  carnality  of  the  Jew,  how  to  be  living  members 
of  it  ?  For  where  the  Spirit  of  God  is  not  the  con» 
tinual,  immediate  governor  of  fpiritual  things,  noth- 
ing better  can  come  of  it.  For  the  truth  and  full  proof 
of  this,  no  more  need  be  appealed  to,  than  all  the 
libraries  and  churches  of  Chriftendom,  for  many  ages 
to  this  day. 

What  is  the  difference  between  man's  own  right- 
eoufnefs, and  man's  own  light  in  religion  ?  They  are 
ftri6tly  the  Htme  thing,  do  one  and  the  fome  work, 
namely,  keep  up  and  ftrengthen  every  evil,  vanity  and 
corruption  of  fallen  nature.  Nothing  faves  a  man 
from  his  own  righteoufnefs,  but  that  which  faves  and 
delivers  him  froriv  his  own  light.    The  jew,  ihatwaa 


TO  THE  CLERGY.  ^5 

mb{\.  of  all  fet  againft  the  gofpel,  and  unable  to  receive 
it,  was  he  that  trulled  in  his  own  righteoulhels ;  this 
was  the  rich  man,  to  whom  it  was  as  hard  to  enter  in- 
to the  khigdom  of  heaven,  as  for  a  camel  to  go  thro^ 
the  eye  ot  a  needle.     Bat  the  Chrlilian  that  trulls  in 
his  ov/n  light,  is  the  very  Jew  that  trufted  in  his  own 
righteoufncfs  ;  and  all  that  he  gets  by  the  gofpel,  is 
only  that  which  the  Pharifee  got  by  the  law,  namely, 
to  be  farther  from  entering  into  the  kingdom  of  God 
than  the  publicans  and  harlots.    How  comes  it  that  a 
Baaft,  a  Scarlet  Whore,  a  Horned  Dragon,  and  other 
the  mod  horrible  deferiptions   of  diabolical  pov/ers, 
have  been  by  the  Spirit  of  God  made  deferiptions  of 
the  chrillian  church  ?    How  comes  it,  that  the  Spirit 
defcribes  the  gofpel  church  as  driven  into  a  wilder- 
Kefs  ;  the  two  faithful  witneffes,  Mofes  and  Jefus,  a& 
prophefying  fo  many  ages  in  fack -cloth,  and  fiain  in  the 
flreets  of  fpiritual  Sodom  and  Egypt  ?    It  is  becaufe 
man's  own  natural  light,  man's  own  conceited  righte- 
oufnefs,  his  ferpentine  fubtilty,  his  felf-love,  his  fen- 
fual  fpirit,  and  v/orldly  power,  have  feized  the   myf- 
teries  of  falvation  that  came  down  from  heaven,  and 
built  them  up  into  a  kingdom  of  envious  flrife  and 
contention,  for  learned  glory,  fpiritual  merchandize, 
and  worldly  power.     This  is  the   Beaft,  the  Whore 
and  Dragon,  that  has  and  will  govern  in  every  private 
chrillian  and  public  church,  till  dead  to  all  that  is  felf, 
they  turn  to  God  ;  not  to  a  God  that  they  have  only 
heard  of  with  their  ears,  and  their  fathers  have  told 
them,  but  to  a  God  of  life,  light  and  power,  found 
living  and^working  within  them,  as  the  eiTential  life, 
light  and  powir  of  their  own  lives.     For  God  is  only- 
cur  God,  by  a  birth  of  his  own  divine  nature  within 
us.     This,  aaJ  nothing  but  this,  is  our  whole  relatioa 
to,  our  only  fellowfiiip  with  him,  our  v/hole  knowl- 
edge of  him,  our  whole  power  of  having  any  part  in 
the  myileries  of  gofpel  falvation!    Nothing  can  feek 
the  kingdom  of  God;  or  hunger  and  thirft  after  his 

H 


86  .  LAW'S  ADDRESS 

righteoiifnefs  ;  nothing  can  cry  Abba  Father,  nothing 
can   pray,    Thy  kingdom  come,  nothing   can  fay  of 
Chrift,  my  Lord  and  my  God,  but  that  which  is  born 
of  God,  and  is  the  divine  nature  itfelf  in  us.     Noth- 
ing but  God  in  man,  can  be  4  godly  life  in  man.— 
Hence  is  that  of  the  apoftle,  '  the  letter  kilknh,   but 
the  Spirit  giveth  life.'    But  you  will  fay^  can  this  be 
true  of  tliett^iritual  divine  letter  of  the  gofpel?    Can 
it  kill  or  give  death  ?    Yes,  it  killeth  when  it  is  refted 
in  ;  when  it  is  taken  for  divine  power,  and   fuppofed 
to  have  goodaefs  in  itfelf;  for  then  it  killeth  the  Spirit 
pf  God  in  man,  quencheth  his  holy  lire  within  us,  and 
13  fet  up  inRead  of  it.     It  giveth  death,  when  it   is 
built  into  fyftems  of  ftrife  raid  contention  about  words^ 
notions  and  opinions,  and  maketh  the  kingdom  of  God 
to  confift,  not  in  power,  but  in  words.     When  it  is 
thus  ufed,  then  of  neceiTity  it  killeth,  becaufe  it  keep- 
eth  from  that, which  alone  is  life,  and  can  give  life. 
This  tjien  is  the  whole  of  the  matter ;  all  the  literal 
truths,  and  variety  of  do6\rine3  and  exprellions  of  the 
written  word,  have  but  one  nature,  one  end,  and  one 
errand  ;  they  all  fay  nothing  elfe  to  man,  but  that  one. 
thing  v/hich  Chrift  faid  in  thefe  words,  '  Come  unto 
3ne,  all  ye  that  labor  and  are  heavy  laden,  and  I  will 
refrefa  you  ;'   juft    the  fame   as   when  faid,    '  Jefus 
Chrift,  who  is  />f  God  made  unto  us  wifdom,  righte- 
oufaefs  avid  fan<^iincation  :'  this  is   the  only  refreUw 
nient  from  Chrift.     Again,  ^  but  \  e  are  walhed,   but 
ye  are  cleanfed,  in  the  name  of  our  Lord  Jefus  ;'  juft 
the  Gim^  as  v  hen  it  is  faid,  '  except  ye  abide  in  me, 
and  I  in  you,  ye  have  no  life  in  you.'    Agfiin,  *  by 
grace  ye  are  laved,  by  faith  ye  are  faved,'  faith  nei=- 
ther  more  nor  iefs  than,  4ie  that  eateth  my  fleih,  and 
dririketh  my  blood,  hath  eternal  life  ;'  the  fame    as 
when  Chrift  faith,  ^  v/lthout  me  ye  can  do  nothing  ;' 
the  fame  as  the  apofde  faith,    '  yet  not  I,  but  Chrift 
that  liveth  in  m.e  ,'  the  fame   as  Chrift  '  in  us,  the 
itiope  of  t,lory  j  if  Chrift  be  pot  in  yoU;  ye  are  reprp- 


TO  THE  CLERGY-  Sf 

bates.'  Therefore  to  come  to  Chrift,  to  have  our 
heavy  laden,  fallen  nature  refreilicd  by  him  ;  to  b^ 
born  Spirit  of  his  Spirit,  to  have  his  heavenly  flefil 
and  heavenly  blood  made  living  in  113,  before  we  put; 
oil'  the  bellial  body  and  blood  of  death,  ^vhich  v/e  have 
from  Adam,  is  the  one  only  thing  taught  and  meant 
by  all  that  is  fo  varioudy  faid  in  the  fcriptures,  of  the 
merits  and  benefits  of  Cbrid  to  us.  It  is  the  Spirit^ 
the  Bocjy^  the  Blood  of  Chrift  within  us,  that  is  our 
whole  peace  with  God,  our  whole  adoption,  our  v;hoIe 
redemption,  our  whole  juflincationj  our  v^'hole  glori- 
fication ;  and  this  is  the  one  thing  faid  and  meant  by 
that  new  birth,  of  w^hich  Chriit  faith,  *  except  a  triaii 
be  born  again  from  above,  he  cannot  enter  into  the 
kingdom  of  God^'  Now  the  true  ground  why  all  that 
is  faid  of  Chrift  in  fuch  a  variety  of  expreiTions,  hath 
only  one  meaning,  and  pointeih  only  to  one  and  the 
fame  thing,  is  this,  it  is  becaufe  the  whole  ftate  and 
nature  of  fallen  man  wants  only  one  thing,  and  that 
one  thing  is  a  real  birth  of  the  divine  nature  made  liv- 
ing again  in  him  as  at  the  firft  ;  and  then  all  is  done 
that  can  be  done,  by  all  the  myfteries  of  the  birth  and 
v/hole  procefs  of  Chrift  for  our  falvation.  All  the  law, 
tlie  prophets,  and  the  gofpel  are  fulfilled,  w^hen  there 
is  in  Chrift  a  new  creature,  having  life  in  and  from 
him,  as  really  as  the  branch  hath  its  life  in  and  from 
the  vine.  And  when  all  fcripture  is  thus  underfloody 
and  all  that  either  Chrift  faith  of  himfeif,  cr  his  apof- 
tles  fay  of  him,  are  all  heard  or  red  only  as  one  and 
the  fame  call  to  come  to  Chrift,  in  hunger  and  thirft, 
to  be  filled  and  bleffed  with  his  divine  nature  mads 
living  within  us  ;  then,  and  then  only,  the  letter  kill« 
eth  not,  but  as  a  fure  guide  leadeth  dire£lly  to  life. — 
But  grammar,  logic  and  criticifm,  knowing  nothing  of 
fcripture  but  its  words,  bringeth  forth  nothing  but  its 
own  wifdom  of  v/ords,  and  a  religion  of  wrangle,  ha* 
tred  and  contention,  about  the  meaning  of  them. 
But  lamentable  as  this  is,  the  letter  of  fcripture  hath 


«3  LAW^s  ADDRESS 

been  fo  long  the  ufurped  province  of  fchooUcntics, 
and  learned  reafoners  making  their  markets  of  it,  that 
the  difference  betv/een  literal,  notional,  and  living,  di- 
vine knowledge,  is  almofl  quite  loft  in  the  chriflian 
-^^rld.  So  that  if  any  awakened  fouls  are  here  or 
there  found  amongft  chrifli^ns,  who  think  that  more 
Tnuft  be  known  of  God,  of  Chrift,  and  the  powers  of 
the  world  to  come,  than  every  fcholnr  can  know  by 
reading  the  letter  of  fcripture,  immediate^  the  cry  of 
<.Tithufrafm,  v/hether  it  be  prieil  or  people,  is  fent  af- 
^er  them.  A  procedure  which  couid  only  have  fome 
excufe,  if  thofe  critics  could  firft  prove,  that  the  apof- 
tie''s  text  ought  to  be  thus  read,  '  The  Spirit  kiliethy 
but  the  letter  giveth  life.' 

The  true  nature,  and  full  diriin6lion  between  literal 
and  divine  knowledge,  is  fet  forth  in  the  highefl  de- 
gree of  clearnefs,  in  thtfe  words  of  our  Svivior,  'The 
kingdom  of  God  is  like  a  treafure  in  a  field  ;'  Thus 
far  is  the  true  ufe,  and  benefit,  and  utmoft  power  of 
the  letter,  it  can  tell  us  af  a  treafure  that  we  want,  a 
treafure  that  belongs  to  us,  and  how  and  where  it  is  to 
be  found  ;  but  v/hen  it  is  added,  that  a  man  goeth  and 
feileth  all  that  he  hath,  and  buyeth  that  field,  then  be- 
ginneth  the  divine  knowledge,  which  is  nothing  elfe, 
but  the  treafure  poffeffed  and  enjoyed.  Now  what  is 
here  faid,  is  the  fame  that  is  faid  in  thefe  other  words 
of  Chrift,  '  except  a  man  deny  hiir.fclf  and  forfake  all 
that  he  hath,  he  cannot  be  my  difciple  ;  that  is,  he 
cannot  partake  of  my  mind,  my  fpirit.  and  my  nature, 
and  therefore  cannot  know  me  ;  he  is  only  a  hearer  of 
a  treafure,  without  entering  into  the  poffeffion  and 
enjoyment  of  it.  And  thus  it  is  with  all  fcripture, 
the  letter  can  only  dire6l  to  the  doing  of  that  which  it 
cannot  do,  and  give  notice  of  fomething  that  it  cannot 
give. 

Now  clear  and  evident  as  this  diflinflion  is,  be- 
tween a  mere  literal  dire6lion  to  a  thing,  and  a  real 
participation  of  it,  which  alone  is  a  true  perception  of 


TO  THE  CLERGY.  8$ 

it,  the  generality  of  Chriftiaiis  feeni  quite  infenfible  of 
any  other  religious  perception,  or  knowledge  cf  di- 
vine things,  but  fuch  ideas  or  notions  of  them,  as  a 
man  can  form  from  fcripture  words*  Whereas  good 
Pand  evil,  the  only  oljjtdts  cf  religious  knowledge,  are 
an  inward  ftaie,  and  growth  of  our  life,  they  are  in  us, 
are  a  part  of  us.  jai\  in  the  fame  manner  as  feeing  and 
hearing  are  in  us,  and  we  can  have  no  real  knowledge 
cf  them  any  other  way,  than  as  we  have  of  our  owa 
feeing  and  hearing.  And  as  no  m.an^can  get  or  lofe  his 
feeirg  cr  hearing,  or  have  lefs  or  more  of  them,  by 
any  ideas  emotions  that  he  forrn^  about  them,  juft  fo 
it  is  w^ith  that  which  is  the  powder  of  good,  and  the 
power  of  evil  in  us,  notions  and  ideas  have  no  effect 
upon  it.  Yet  no  other  knowledge  is  thought  of,  or 
fought  after,  or  efleemed  of  any  value,  but  that  which 
is  notional  and  the  work  of  the  brain. 

Thus  as  foon  as  a  man  of  fpeculation  can  demon- 
ftrate  that  which  he  calls  the  Being  and  Attributes  of 
God,  he  thinks,  .and  others  think,  that  he  truly  knows 
God.  Eat  v/hat  excufe  can  be  made  for  fuch  an  im- 
agination, w^hen  plain  fcripture  has  told  him,  that  to 
knov/  God  is  eternal  life  ;  that  is,  to  know  God  is  to 
have  the  power,  the  life,  and  the  Spirit  of  God  ma- 
nifefted  in  him,  and  therefore  it  is  eternal  life.  '  No 
man  knoweth  the  Father  but  the  Son,  and  he  to  whom 
the  Son  revealeth  him.'  Becaufe  the  revelation  of  the 
Son  is  the  birth  of  the  Sen  in  the  foul,  and  this  new 
creature  in  Chrift  hath  alone  kno^ylcdge  of  God,  what 
he  is,  and  does,  and  works  in  the  creature. 

Again,  another,  forming  an  opinion  of  faith  from 
the  letter  of  fcripture,  flraitway  imagines,  that  he 
knows  what  faith  is,  and  that  he  is  in  the  faith.  Sad 
delufion !  For  to  know  what  faith  is,  or  that  we  are 
in  the  faith,  is  to  know  that  ChriR  is  in  us  of  a  truth  ; 
it  is  to  know  the  power  of  his  life,  his  fufferings,  his 
death,  his  refurreClion  and  afcenfion,  made  good  in 
our  fouls.     To  bs  in  the  faith,  is  to  have  done  with 


VO  LAW^s  ADDRESS 

all  notions  and  opinions  about  it,  becaufe  it  is  found 
and  ftlt  by  its  living  power  and  fruits  within  us,  which 
are  righteoufuefs,  peace,  and  joy  in  the  Holy  Gl>pft:. 
All  which  are  three  names  or  powers,  peculiar  to 
Jefus  Chrift ;  he  alone  is  our  righteoufncfs,  our  peace^ 
our  joy  in  the  Holy  Ghoft.  And  therefore  faith  is  not 
in  us,  by  reafon  of  this  or  that  opinion,  alTent  or  con- 
fent,  but  it  is  Chrift^  or  the  divine  nature  in  us,  or  its 
operations  could  not  be  righteoufuefs,  peace,  and  joy 
in  the  Holy  Ghoft.  '  By  faith  ye  are  faved,-  has  no 
other  meaning  than  by  Chriil  ye  are  faved.  And  if 
laith  in  its  whole  nature,  in  its  root  and  growth,  was 
any  thing  elfe  but  Chrift,  or  a  birth  of  the  divine  na- 
ture v/idiin  us,  it  could  do  us  no  good,  na  power 
could  be  afcribed  to  it,  it  could  not  be  cur  viclory,  it 
could  not  overcome  the  world,  the  ftefn  and  the  de- 
vil. Every  faith,  that  is  not  Chrift  in  us,  is  but  a 
dead  faith. 

How^  trifling  therefore  (to  fay  no  worfe  of  it)  is  that 
learning,  v/hich  fets  up  a  difference  between  faith  and 
its  works,  between  a  juftincation  by  faith,  and  juftift* 
cation  by  its  v/orks.  Is  there  any  difference  between 
Chrift  as  a  Redeemer,  and  his  redeeming  works  ? — 
Can  they  be  fet  above  one  another  in  their  redeeming 
efficacy?  If  not,  then  faith  and  its  works,  which  are 
nothing  elfe  but  Chrift  in  us,  can  have  no  feparation 
from,  or  excellency  above  one  another,  but  are  as 
ftriclly  one,  as  Chrift  is  one,  and  no  more  two  things, 
than  our  Savior  and  our  falvation  are  two  different 
things  in  us.  Every  thing  that  is  laid  of  faith,  from 
Adam  to  this  day,  is  only  fo  much  faidt^f  the  power 
and  life  of  a  one  redeeming  Chrift,  working  within 
us ;  fo  that  to  divide  faith  from  its  w_orks,  is  as  ab- 
furd  as  to  divide  a  thing  from  itfelf,  a  circle  from  its 
roundnefs.  No  falvation  wotild  have  ever  been  af- 
cribed  to  faith,  but  becaufe  it  is,  in  the  ftri6left  fenfe, 
Xhrift  himfelf,  the  power  of  God  hving  and  working 
in  us.     It  never  would  have  been  faid  of  faith,  thai 


TO  THE  CLERGY.  91 

every  power  ..of  the  world,  the  flefh  and  the  devil, 
muft  yield  to  it,  but  becaufe  it  is  that  very  Chrift 
within  us,  without  whom  we  can  do  nothing.  But  if 
without  Chrift  v/e  can  do  nothing,  and  yet  all  things 
are  poffible  to  our  faith,  can  there  be  a  fuller  demon*« 
ilration,  that  our  faith  is  nothing  elfc  but  Clvriii  born 
and  living  within  us  ?  Whatever  therefore  there  is  of 
power  v/ithin  us,  that  tendeth  to  falvation,  call  it  by 
what  name  you  will,  either  ftath,  or  hope,  or  prayer, 
cr  hunger  after  the  kingdom  of  God  and  his  righte- 
cuinefs,  it  is  all  but  one  power,  and  that  one  power  is 
Chrill  within  us.  If  therefore  f^iith,  and  its  good 
works,  are  but  one  and  the  fame  Chrift  living  ia  us, 
the  diflinclion  between  a  good  faith  and  its  good 
works,  and  all  the  contentious  volumes  that  have  beea 
written  about  it,  are  as  mere  ignorant  jargon,  as  a 
diilin6lion  made  and  contended  for,  between  life  and 
its  living  operations. 

When  the  holy  Church  of  Chrift,  the  kingdom  of 
God  come  amongil  men,  was  flrft  fet  up,  it  was  the 
apofde's  boaft,  that  all  other  wifdom  or  learning  was 
funk  into  nothing.  '  Where  (fays  he)  is  the  wife,  the 
fcribe,  the  difputer  of  this  v/orld  ?  Hath  not  God 
made  them  fooliihnefs  ?'  But  now,  it  is  the  boaft  of 
all  churches,  that  they  are  full  of  the  wife,  the  fcribes, 
the  difputers  of  this  world,  v/ho  fit  with  learned  pomp 
hi  the  apoftles  chair,  and  have  the  myfteries  of  the 
kingdom  of  God  committed  to  them.. 

Hence  it  is,  that  from  a  religion  of  heai^enly  love, 
built  upon  the  redeeming  life  and  do6lrines  of  the  Son 
of  God,  dying  to  fave  the  whole  v/orld)  divifion,  bitter- 
nefs,  envy,  pride,  ftrife,  hatred  and  perfecution,  n;^y 
every  outrage  of  war  and  blood-flied,  I-reathe  and  break 
forth  with  more  ftrength  in  learned  Chrillendomj^thaa 
e\^er  tliey  did  from  a  religion  of  Pa^an  idolatry,  fet 
vrp  by  Satan. 

It  may  perhaps  be  here  faid^  muft  there  be  no  learn- 
ing or  kliQhrihtp-y  no  recondite  erudition  in  the  chrif- 


m  .        LAV/'s  ADDRESS 

ti.m  church  ?  IMuft  there  be  nothing  thought  of,  or 
gotten  by  the  gofpel,  but  mere  falvation  ?  Muft  its 
minifttrs  know  nothing,  teach  nothing,  but  fuch  falva- 
tion doftrines  i?s  Chrilt  and  his  apofties  taught  ;  noth- 
ing but  the  full  denial  of  felf,  poverty  of  fpirit,  meek^ 
nefs  and  humility,  and  unwearied  patience,  a  never 
ceifmg  love^  an  abfolute  renunciation  of  the  pomps 
and  vanities  of  the  vrorld,  a  full  dependance  upon  cur 
heavenly  Father;  no  joy  or  rejoicirg  but  in  the  Holy 
Glioft ;  no  wifdom  but  that  which  God  gives  ;  no 
walking  but  as  Chrifl  walked  ;  no  rev/ard  or  glory  for 
their  labors  of  love,  but  that  of  being  found  in  Chrill, 
fiefii  of  his  fiefli,  bone  of  his  bones,  fpirit  of  his  Spirit, 
and  clothed  with  tli^  v/edding  garment,  when  the 
Bridegroom  cometh,  v/hen  '  the  Lord  himfelf  fliall 
defcend  from  heaven  with  a  fliout,  vvith  the  voice  of 
the  Archangel,  and  with  the  trumpet  of  God,  and  the 
dead  in  Chriil  fliall  rife  firft.^ 

To  this  the  firil  anfwer  is,  Happy,  thrice  hnppy 
are  they  who  are  only  the  thus  learned  preachers  of 
the  gofpel,  v/ho  through  all  their  miniRry,  feek  noth- 
ing for  thenifelves,  or  others,  but  to  be  taught  of  God  ; 
hunger  after  nothing  but  the  bread  of  life  that  came 
down  from  heaven,  owning  no  mailer  but  Chrifl,  no 
teacher  but  his  holy  Spirit;  as  unable  to  join  v/ith  the 
diggers  In  Pagan  pits  of  learning,  as  with  thofe  that 
iibor  for  the  wi-id,  and  give  their  money  for  that 
which  is  not  bread. 

Secondly,  with  regard  to  the  demand  of  learned 
knowledge  in  the  chriiiian  church,  it  may  be  anfwered, 
that  all  that  has  been  faid  above,  is  only  for  the  increafe 
and  promotion  of  it,  and  that  all  ignorance  and  dark* 
nefs  rnay  be  driven  quite  out  of  it.  The  church  of 
Chriil  ib  the  feat  or  fchool  of  ail  the  highell  knowledge 
that  the  human  nature  is  capable  of  in  this  life.  Igno- 
rance is  every  where  but  in  the  church  of  Chrilt. — = 
The  lav/,  the  prophets,  and  the  gofpel  are  the  only 
treafures  of  all  that  can  be  called  thw  kr.ovdcdge  either 


TO  THE  CLERGY.  93 

of  God  or  man  ;  and  he  hi  whom  the  law,  the  prophets 
and  the  gofpel  are  fulfilled,  is  the  only  well  educated 
man,  and  one  of  the  firft  rate  fcholars  in  the  world. 
But  now,  who  is  he  that  has  this  wifdom  from  thefe 
rich  treafures?  Who  is  he,  in  whom  ail  is  known  and 
fulfilled  which  they  teach?  The  lip  of  truth  has  told 
us,  that  it  is  he,  and  he  alone,  '  who  loves  God  with 
all  his  heart,  with  all  his  foul,  with  all  his  mind,  and 
with  all  his  llrength,  and  his  neighbor  as  himfelf.' 
This  is  the  man  that  is  all  wifdom,  all  light,  and  let 
into  full  poffciFion  of  all,  that  is  meant  by  all  the  myil- 
eries  contained  in  the  law,  the  prophets  and  the  gofpel. 
Where  this  divine  love  is  wanting,  and  a  diabolical 
felf  fits  in  its  place,  there  may  be  great  wits,  fhining 
critics,  orators,  poets,  &c.  as  eafily  as  there  may  be  a 
profound  Machiavel,  a  learned  HGbbs,cr  an  atheil\ical 
Virtuofo.  But  would  you  divinely  know  the  mylleries 
of  nature,  the  ground  and  reafon  of  good  and  evil  in 
this  world,  the  relation  and  connexion  between  the 
vifible  and  invifible  world,  how  the  things  of  time 
proceed  from,  are  influenced  by,  and  depend  upon  the 
things  and  powers  of  eternity,  there  is  but  one  only 
key  of  entrance  ;  nothing  can  open  the  vifion,  but  fee- 
ing with  the  eyes  of  that  fame  love  which  began  and 
carries  on  all  that  is,  and  works  in  vifible  and  invifible 
nature.  Would  you  divinely  know  tlie  myfieries  of 
grace  and  falvation,  would  you  go  forth  as  a  faithful 
witnefs  of  the  gofpel  truths,  Hay  till  this  fn-t  of  divine 
love  has  had  its  perfe6l  work  within  you.  For  till 
your  heart  is  an  altar,  on  which  this  heavenly  fire  ne- 
ver goes  out,  you  are  dead  in  yourfelf,  and  can  only 
be  a  fpeaker  of  dead  words,  about  things  that  never 
had  any  life  within  you.  For  without  a  real  birth  of 
this  divine  love  in  the  effence  of  your' foul,  be  as  lear- 
ned and  polite  as  you  will,  your  heart  is  but  the  dark 
heart  of  fallen  Adam,  and  your  knowledge  of  the  king- 
dom of  God  will  be  only  like  that  which  murdering 


^4  '  law's  address 

Cain  had.     For  every  thing  is  murder,  but  that  ^hick 
love   doth.      If  love  is  not  the  breath  of  your  life,  the 
fpirit  that  forms  and  governs  every  thing  that  pro- 
ceeds from  you,  every  thing  that  has  your  labor,  your 
allovv'ance  and  confent ;  you  are  broken  off  from  the 
works  of  God,  you  have  left  his  creation,  you  are  with- 
out God,  and  your  name,  and  nature,  and  works,  can 
have  no  other  name,  or  nature,  but  that  which  is  call- 
ed pride,  vvrath,  envy,  hypocrify,  hatred,  revenge  and 
felf-exaUation,  under  the  power  of  Satan  in  his  king- 
dom of  darknefs.     Nothing  can  pofiibly  favje  you  frora 
being  the  certain  pre}^  of  ail  tliefe  evil  fpirits,  through 
the  v/hole  courfe  of  your  life,  but  a  birth  of  that  love, 
%vhlch  is  God  hlmfelf,  his  light  and  Spirit  within  you. 
There  is  no  konwledge  in  heaven  but  what  proceeds 
from  this  birth  of  love,  nor  is  there  any  difference  be- 
tv/een   the  higheft  light  of  an  angei,   and  the  horrid , 
darknefs  of  a  devil,  but  that  which  love  has  made. 
.But  now,  fince  divine  love  can  have  no  beginning, 
hut  from  a  birth  of  the  divine  nature  in  us,  therefore, 
faith  St.  John,  we  love  him  becaufe  he  firft  loved  us  ; 
the  fame  is  faving,  we  defire  God,  becaufe  he  firfl  de- 
fined us,  for  we  could  not  defire  God,  but  becaufe  he 
iirft  clefired  us,  we  couicTnot  turn  to  God,  but  becaufe 
lie  firil  turned  to  us.     And  fo  it  is,  that  we  could  not 
love  God,  but  becaufe  he  firit  loved  us,  that  is,  becaufe 
he  artt  by  our  creation  brought  forth,  and  by  our  re- 
/jc  mption  continued  and  kept  up  that  fame  birth  of  his 
v>\ra  fpirit  of  love  in  us.     For  as  his  holy  Spirit  mull 
hi  R  be  a  gift  to  us,  or  born  in  us,  and  then  we  have 
that  which  can  worfliip  Gcd  in  Spirit ;  fo  his  love  muft 
of  all  necefiity  be  a  gift  to  us,  or  born  in  us,  and  then 
w-e  have  that  of  God  in  us,  which  alone  can  love  him 
with  his    own  love.     A  truth   abfohitely  afferted  in 
thefe  w^ords  :  *  Love  is  of  God,  and  he  that  loveth  is 
born  of  God.' 

Let  this  be  the  excufe  to  the  learned  world,  for 
owning  no  fchool  of  \yif4ojBj  but  where  the  one  only 


TO  THE  CLERGY.  fif 

leffon  IS  divine  love  ;  and  the  one  only  teacher  the 
Spirit  of  God,  Let  no  o^,ie  call  this  v/ild  or  extrava- 
gant ;  it  is  no  wilder  a  lUp,  no  more  injurious  to  nnan, 
to  truth  and  goodneis,  than  the  owning  no  God  but 
one.  For  to  be  calkd  from  every  thing  but  divine 
love  and  the  Spirit  of  God,  is  only  being  called  from 
every  thing  that  has  the  curfe  of  fallen  nature  in  it. — ■ 
Aiid  no  man  can  come  from  under  this  curfe,  till  he 
is  born  again  of  divine  love  and  the  Spirit  of  God. 
For  dius  to  be  born,  is  as  much  the  one  fole  happinefs, 
joy  and  glory  of  men^  both  now  and  ever,  as  it  is  the 
fole  joy  and  glory  of  angtis  tternaily  in  the  heavens. 
Believe  me  then,  thou  great  fcholar,  that  all  that  thou 
hail  got  of  wifdom  or  learning,  day  after  day,  in  any 
other  fchool  than  this,  will  (land  thee  in  as  much 
(lead,  fill  thee  with  as  high,  heavenly  comfort  at  the 
hour  of  death,  as  all  the  long  dreams,  which  night 
after  night  thou  hall  ever  had  in  thy  lleep.  And  till  a 
man  knows  this,  with  as  much  fulnefs  of  convi6lion  as 
he  knows  the  vanity  of  a  dream,  he  has  his  full  proof, 
that  he  is  not  yet  in  the  light  of  truth,  not  yet  taught 
of  God,  nor  like-ifiinded  with  Chrift. 

One  of  ChriU's  follov/ers  faid,  '  Lord,  fuffcr  ms 
iiril  to  go  and  bury  my  father ;'  the  aufwer  was,  '  let 
the  dead  bury  the  dead,  follow  thou  me.'  Another 
faid  to  him,  '  Let  me  firft  go  bid  them  farewell,  that 
are  at  hom*e  in  my  houfe.'  Jefus  anfwered,  '  no  man 
having  put  his  hand  to  the  plough,  and  looking  back, 
is  lit  for  the  kingdom  of  God.  Now  let  it  be  fuppof- 
ed,  that  a  third  iiad  faid.  Lord,  I  have  left  feveral 
deep  learned  books  at  home,  written  by  the  greateft 
inafters  of  grammai'-logic  and  eloquence,  fuftcr  me 
firft  to  go  back  for  them,  left  lofiiig  the  light  which  I 
had  from  them,  I  might  rniftake  the  ciepth  and  truth 
of  thy  heavenly  do£lrines,  or  be  lefs  able  to  prove 
and  preach  them  powerfully  to  others.  Would  not 
fuch  a  requeil  as  this  have  had  a  folly  and  abfurdity 
-ta'it,  .not  chargeable  upon  thof^  tv/o  other  requefts 


f*  LAW'S  ADDRESS 

which  Chrlft  rejected  ?  And  yet,  what  can  fcholaf* 
tic,  chiffic  and  critical  divinity  fay  for  itfelf,  but  that 
rery  fame  thing  which  this  requefler  here  faid  ? 

The  holy  Jefus  faid,  '  I  am  the  light  of  the  world, 
he  that  foUoweth  me,  walketh  not  in  darknefs.'  Here 
fpiritual  light  and  darknefs  are  as  immutably  fixed, 
and  feparated  from  oi;ie  another,  as  the  light  and  dark- 
nefs of  this  world  were  divided  on  the  firft  day  of  the 
creation.  Jefus  Chrill,  the  eternal  Son  of  God,  is  the 
only  one  light  both  of  men  and  angels.  Fallen  nature, 
the  felfifli  will,  proud  tempers,  the  higheft  abilities, 
the  natural  fagacity,  cunning,  arts  and  fubtilties,  that 
are  or  can  be  in  fallen  men  and  angels,  are  nothing 
elfe  but  their  fulnefs  of  fpiritual  darknefs,  from  which 
nothing  but  works  of  darknefs  can  come  forth.  In  a 
word,  darknefs  is  the  whole  natural  man  ;  Light  is  the 
Bew  born  man  from  above.  Therefore  faith  the  Chrift 
of  God,  '  I  am  the  light  of  the  world,'  becaufe  he  alone 
is  the  birth  of  heaven  in  the  fallen  fouls  of  men.  But 
nov/  who  can  more  rejecl  this  divine  light,  or  more 
plainly  choofe  darknefs  inftead  of  it,  than  he  who  feeks 
to  have  his  mind  enriched,  the  faculties  of  his  fallea 
fouk cultivated  by  the  literature  of  poets,  orators,  phi- 
ofophers,  fophi  fts,  fceptics,  and  critics,  born  and  bred 
up  in  the  v/orlhip  and  phrafes  of  idol  gods  and  goddeff- 
cs  ?  What  is  this,  but  like  going  to  the  ferpent,  to  be 
taught  the  innocent  fpirit  of  the  dove  ;  or  to  the  elegant 
lufts  of  Anacreon  and  Ovid,  to  learn  purity  of  heart, 
and  kindle  the  fiame  of  heavenly  love  in  our  fouls  f — 
Look  w^here  you  will,  this  is  the  wifdom  of  thcfe  who 
feek  to  Pagans  for  {kill  to  v/ork  in  Chriil's  vineyard  ; 
who  from  long  labors  in  redoring  the  grammer,  and 
liullng  out  the  hidden  beauties  of  fome  old  vicious 
book,  fet  up  for  qualified  artifts  to  polifli  the  gofpel 
Pearl  of  great  price.  Surely  this  is  no  better  a  proof 
of  their  favoring  the  things  that  are  of  God,  than 
Peter  gave,  when  his  Mailer  faid  to  him.  Get  thee 
behind  me  Sataa — A  grave  ecclefiaftic  bringing  forth 


TO  THE  CLERGY.  97 

from  his  clofet,  ftilful  meditLUions  on  the  commenta- 
ries of  a  murdering  Csefar,  or  the  fublime  rhapfudy  of 
an  old  Homer,  or  the  afionifliing  beauties  of  a  moclern 
Dunciad,  has  as  much  rtalon  to  think  that  he  is  walk- 
ing in  the  light  of  Chrifl,  and  led  by  the  Spirit  of 
God,  as  they  have  who  are  only  '  eating  and  drinking, 
and  nfi ng  up  to  play.* 

But  to  fee  the  exceeding  W.ly  of  expe6ling  ability  in 
divine  knowledge,  from  any  thing  that  is  the  v/it,  wif- 
dom,  or  fpirit  of  the  natural  man,  you  need  only  read 
thefe  words  of  the  holy  Mellen^ijer  of  God,  the  Elias 
that  w'ds  to  come,  I  indeed,  fays  he,  baptize  you  with 
water,  but  he  that  cometh  after  me,  whole  ihoeslatch- 
ct  I  am  not  worthy  to  unloofe,  he  fl:iall  baptize  you 
with  the  Holy  Ghoft,  and  with  Fire.  Now  if  this^ 
which  the  Baptiil  faid  of  Chriil:  is  not  our  faith,  if  w^ 
do  not  receive  it  as  the  ti^uth,  in  w^hich  we  are  firmlr 
to  iland,  then  be  as  learned  as  we  will,  we  have  no 
better  a  faith,  or  higher  wifdom,  than  thofe  blind  Rab- 
bies  who  received  not  the  tellimony  of  John.  A  Fire 
and  Spirit  from  above,  was  the  news  which  he  pub- 
liflied  to  the  world  ;  this,  and  nothing  elfe,  was  his 
kingdom  of  God  that  was  at  hand.  Now-  if  this  Fire 
and  Spirit  from  above  has  not  baptized  us  into  a  birth 
of  the  life  of  God  in  our  fouls,  we  have  not  found  that 
Chrifl,  and  kingdom  of  God,  to  which  John  bore 
witnefs.  But  if  (what  is  ftlll  worfe)  we  are  fo  be- 
witched  through  the  forcery  of  learning,  as  to  turn 
writers  and  preachers  againft  tl 's  inward,  and  only 
redeeming  heavenly  fire  and  fpirit,  we  are  baptized 
with  the  fpirit  of  thofe  to  whom  our  Lord  faid,  '  Wo 
unto  you  fcribes,  pharifees,  hypocrites,  for  ye  fliut  up 
the  kingdom  of  heaven  againll  men  ;  for  ye  neither 
go  in  yourfelves,  neither  fuifer  ye  them  that  are  en- 
tering to  go  in.' 

For  what  is  or  can  be  the  fall  of  a  divine  Adam, 
under  the  power  of  fm,  fatan  a»d  hell^  but  the  ex* 

I 


9«  LAW'S  ADDRESS 

tin6lion  of  that  heavenly  fire  and  fpi lit,  which  was 
his  firft  union  with  God  and  all  heavenly  btings.  Say 
now,  that  he  had  not  this  heavenly  fire  and  Tpirit  at 
the  firft,  that  nothing  lived  or  breathed  in  him,  but; 
that  aftral  fire  and  fpirit,  which  is  the  life  and  fpirit 
of  all  earthly  animals,  and  then  you  have  a  religioa 
as  divine  as  that  of  the  old  Sadducees,  who  allowed 
of  no  refurre6\ion,  angel  or  fpirit.  For  deny  the 
truih  and  fulnefs  of  a  divine  life  in  the  firft  man,  and 
then  his  fall  and  redemption  are  equally  empty  founds 
about  nothing.  For  what  can  he  be  fallen  from,  or  re? 
deemed  to,  if  he  has  now  all  that  fire  and  fpirit  of 
life  which  he  ever  had,  or  ought  to  have  ?  and  if  all 
that  is  m  jre  than  this,  h  but  the  fiction  and  dream  of 
a  diitempered  brain,  tell  me  why  that  burning  ancl 
fhining  Light,  that  man  that  was  more  than  a  prophet, 
Ihould  come  with  his  water,  and  the  Son  of  God 
ihould  come  v/ith  his  fire-baptifm.  If  a  man  neither 
wanted,  nor  could  receive  a  higher  water  aiid  fire  of 
life,  than  th^t  which  he  has  in  conrimon  with  the  beaft^ 
of  the  field,  why  is  there  all  this  ftir  about  religions, 
expiations  and  atonements  ?  Why  all  thefe  prieftly 
ordinations,  confecrations,  churches,  facramcnts  and 
prayers?  For  if  the  fire  and  fpirit  of  this  world  is  the 
one  life,  and  higheft  life,  both  of  men  and  beafts, 
we  have  it  unalkcd  for,  and  on  the  fame  terms  as  the 
beafts  have  it,  and  can  only  lofe  it  as  they  do,  when 
they  lofe  their  exiftence. 

But  if  Fire  and  S^'t'ii  from  heaven  can  alone  make 
heavenly  creatures,  and  us,  to  be  children  of  an  heav- 
enly Father  ;  if  the  Son  of  God  took  our  fallen  nature 
upon  him,  that  the  firft  heavenly  Fire  and  Spirit  might 
again  come  to  life  in  us  ;  if  divine  life,  divine  light, 
and  divine  goodnefs,  can  only  tome  from  them,  and 
onlv  in  fuch  de^^rte  as  thev  are  kindled  in  our  fouls, 
what  a  povefty  (^f  fenfe  is  it  in  thofe  who  are  called  to 
a  refurre6lion  of  the  firft  divine  life,  where  a  new  crea- 
lure  is  taught  by  that  fame  Unclicn   from  above, 


TO  THE  CLERGY.  99 

whence  all  the  angels  and  principalities  of  heaven  have 
their  light  and  glory  ;  what  a  poverty  of  fenfe,  I  fay, 
in  fuch,  to  fet  themftlves  down  at  the  feet  of  a  Maf« 
ter  Tully,  and  a  M after  Ariflotle,  who  only  differ 
from  the  meantft  of  all  other  corrupt  men,  as  the 
teaching  Serpent  differed  froai  his  fellow  animals,  by 
being  more  fubtile  than  all  the  beafts  of  the  field. 

Bi  hold  then  your  fiatCj  ye  minifters  that  wait  at 
chriftian  altars,  who  will  have  neither  faith  nor  hope, 
nor  de  fire  of  heavenly  fire  kindled  in  your  fouls,  ye 
have  a  prieflhood,  and  an  altar,  not  fit  to  be  named 
with  that  wli^ch,  in  Jewnfli  days,  had  a  holy  fire  from 
God  defcending  upon  it^  which  made  prieft  and  fac«", 
rifice  acceptable  to  God^  though  only  type  and  pledge 
of  that  inward  celeftial  fire,  which  Chrift  would  kin- 
dle into  a  never  ceafing  burning,  in  the  living  temples 
of  his  new  born  children  from  above. 

Complain  then  no  more  of  atheius,  infidels,  and  fuch 
like  open  enemies  to  the  gofpel  kingdom  of  God ;  for 
w^hilft  you  call  heavenly  fire  and  fpirit,  kindled  into 
the  fame  effential  life  in  us  as  they  are  in  holy  angels^ 
downright  fren5?;y,  and  myftic  madncfs,  you  do  all 
that  infidel  work  within  the  church,  which  they  do 
on  the  outfide  of  it.  And  if  through  a  learned  fear 
of  having  that  done  to  your  earthly  reafon,  which  was 
done  to  Enoch  when  God  took  him,  ye  will  own  no 
higher  a  rt- generation,  no  more  birth  of  God  in  your 
fouls,  than  can  be  had  by  a  few  cold  drops  of  water 
fprinkled  on  the  face,  any  of  the  heathen  Gods  of 
wood  and  flone  are  good  enough  for  fuch  an  elemen* 
tary  priefthood.  For  let  this  be  told  you  as  a  truth 
from  God,  that  till  heavenly  Fire  and  Spirit  have  a 
fulnefs  of  a  birth  within  you,  you  can  rife  no  higher 
by  your  higheft  learning,  than  to  be  elegant  orators 
about  fcripture  words. 

Our  Lord  hath  faid,  '  the  kingdom  of  God  is  within 
you,'  that  is,  the  heavenly  Fire  and  Spirit,  which  are 
the  true  kingdom  and  manifeftation  of  God,  are  within 


100  LAW'S  ADDRESS 

you.  And  indeed,  where  can  it  be  elfe  ?  Yet  what 
learned  pains  ?trc  taken,  to  remove  the  literal  meaning 
from  thcfe  words,  as  too  vifionary  a  thing  for  learned 
cars.  And  yet  it  is  a  truth  obvious  to  common  fenfe, 
that  even  this  outward  world  of  ftars  and  elements, 
neither  does  nor  can  belong  to  us,  or  we  to  it,  but  fo 
far  as  it  is,  literally  fpeaking,  a  kingdom  within  us. 
For  the  outward  kingdom  or  powers  of  this  world  fig- 
nify  nothing  to  a  w^orldiy  man  that  is  dead  ;  but  no 
man  is  dead,  but  becaufe  the  kingdom  of  this  world, 
with  all  its  powers  of  fire,  light  and  fpirit,  (land  only 
outwardly  about  him,  but  have  loll  their  life  and 
power  within  him. 

Say  now,  oat  of  reverence  to  found  literature,  and 
abhorrence  of  enthufiafm,  that  the  kingdom  of  God 
is  not  really  and  virtually  within,  that  its  heavenly  fire, 
light  and  fpirit,  are  not,  ought  not  to  be  born  in  a 
fober,  right-minded  follower  of  Chrift,  and  then  you 
have  a  good  difciple  of  Chrift  as  abfolutely  dead  to  the 
kingdom  of  heaven,  as  the  corpfe  that  hath  nothing  of 
the  fire,  fpirit  and  light  of  this  world  in  it,  is  dead  to 
all  the  outward  world  round  about  it. 

What  a  fobriety  of  faith  and  found  do£\rine  is  it,  to 
preach  up  a  neceifity  of  being  living  members  of  the 
kingdom  of  heaven,  and  at  the  fame  time  the  necefli- 
ty  of  orthodoxly  holding,  that  a  heavenly  birth  nei- 
ther is  nor  can,  nor  ought  to  be  Vithin  us  !  For  if  it 
cither  is  or  could,  or  ought  to  be  within  us,  then  it 
could  not  be  a  brain-fick  folly  to  believe,  that  the  lite- 
ral words  of  Chrift  had  no  deceit,  falfity,  or  delufion 
in  them,  v/hen  he  faid,  '  except  a  man  be  born  again 
from  above,  he  cannot  fee  or  enter  into  the  kingdom 
of  God."*  That  is,  he  cannot  poflibly  have  any  god- 
like or  divine  goodnefs  ;  he  cannot  be  a  child  of  an 
Heavenly  Father,  but  from  the  nature  and  fpirit  of 
his  Heavenly  Father  brought  to  a  real  birth  of  life  in 
hiai.  Now  if  without  this  divine  birth,  all  that  we 
hj^ve  in  us  is  but  fallen  Adam,  a  birth  of  fin,  the  flefti 


TO  THE  CLERGY*  101 

and  the  devil  ;  if  the  power  of  this  heavenly  birth  is 
all  the  power  of  goodnefs  that  is,  or  was,  or  ever  can 
be  in  a  foa  of  Adam  ;  and  if  logic,  learning  and 
criticifm,  are  almolt  every  where  fet  in  high  places, 
to  pronounce  and  prove  it  to  be  mere  enthufiafm, 
and  fpiritual  frenzy,  what  wonder  is  it,  if  foliy  of 
do6lrine,  wickednefs  of  life,  lufts  of  the  flefli,  pro- 
fanenefs  of  fpirit,  wantonnefs  of  wit,  contempt  of 
goodnefs,  and  profeffion  of  Chriftianity,  {hould  all 
of  them  feem  to  have  their  full  eftabliHAment  amongft 
us? 

'  What  wonder  if  Sacraments,  Church-prayers  and 
Preachings,  leave  high  and  low,  learned  and  unlearn- 
ed, men  and  women,  priefts  and  people,  as  unaltered 
in  all  their  aged  vices,  as  they  leave  children  un- 
changed in  their  childifh  follies  ?  For  where  the  one 
only  fountain  of  life  and  goodnefs  is  forfaken  ;  where 
the  feed  of  the  divine  biith  is  not  alive,  and  going 
forward  in  the  birth,  ail  the  difterence  between  man 
and  man  is  as  nothing  with  refpe6l  lo  the  kingdom  of 
God.  It  matters  not  what  name  is  given  to  the  eld 
earthly  man  of  Adam's  beflial  flefli  and  blood,  wheth- 
er he  be  called  a  zealous  Churchman,  a  ftilf  necked 
Jew,  a  polite  civiilized  Heathen,  or  a  grave  Infidel ; 
under  all  thefe  names,  the  unre generate  old  man  has 
but  one  and  the  fame  nature,  without  any  other  dif- 
ference but  that  which  time  and  place,  education,  com- 
plexion, hypocrify  and  worldly  wifdom.,  happen  to 
make  in  him.  By  fuch  a  one,  whether  he  be  Papifl  or 
Fi;>)leflant,  the  gofpel  is  only  kept  as  a  book,  and  all 
that  is  within  it  is  only  fo  much  condemnation  to  the 
keeper,  jufl  as  the  old  man,  a  Jew,  hath  kcpt4:he  bock 
of  the  law  and  prophets,  only  to  be  more  fully  con- 
demned by  them. 

That  the  Jev/lih  and  Chriftian  church,  {land  at  this 
day  in  the  fame  kind  of  apoilacy,  or  fallen  ftate,  mud 
be  mPinifeft  to  every  one,  that  will  not  fliut  his  eyes 
againll  it.     Why  arc  the  Jews  in  a  fallen  ftate  ?    It  is 


102  LAW^s  ADDRESS 

becaufe  they  have  refafed  him,  who  in  his  whole  pro* 
cefs  was  the  truth,  the  fubllance,  the  hfe  and  fulfill- 
ing of  ail  that  which  was  outwardly  taught  and  pre- 
fcribed  in  the  law  and  prophets. 

But  is  it  not  as  eafy  to  fee,  that  the  whole  Ghriflian 
church  are  in  a  fallen  ftate,  and  for  the  fame  reafon^ 
becaufe  they  are  fallen,  or  turned  away  from  that  holy 
Spirit  who  has  promifed,  and  given  to  be  the  one  only 
power,  life,  and  fulfilling  of  all  that,  which  was  out- 
wardly taught  and  prefcribed  by  the  gofpel.  For  the 
Holy  Spirit  to  come,  was  juft  the  fame  all,  and  fulfill-* 
ing  of  the  whole  gofpel,  as  a  Chrift  to  come,  was  thq 
all  and  the  fulfilling  of  the  law. — ^The  Jew  therefore, 
with  his  old  Teftament,  not  owning  Chrift  in  all  his 
procefs  to  be  the  truth  and  life,  and  fulfiller  of  their 
law,  is  juil  in  that  fame  apoftacy,  as  the  Chriftian  with 
his  new  Teftament,  not  owning  the  Holy  Spirit  in  all 
his  operations,  to  be  his  only  light,  guide  and  govern- 
or. For  fis  all  types  and  figures  in  the  law,  were  but 
empty  fliadows  without  Chrift's  being  the  life  and 
power  of  them,  fo  all  that  is  written  in  the  gofpel  is  but 
dead  letter,  unlefs  the  Holy  Spirit  in  man  be  the  liv* 
ing  reader,  tht  living  rememl3crer,  and  living  doei* 
of  them.  Therefore,  where  the  Holy  Spirit  is  not 
thus  owned  and  received,  as  the  whole  power ^  and  life 
of  the  gofpel/flate,  it  is  no  marvel,  that  Chriftians  have 
no  more  gofpel  virtues,  than  the  Jews  have  of  patri* 
archal  holinefs,  or  that  the  fame  lulls  and  vices  which 
profper  amongft  Jews,  fnould  break  forth  with  as  much 
ilrengih  in  fallen  Chriftendom.  For  the  new  Tefta- 
ment not  ending  in  the  coming  of  the  Holy  Spirit, 
with  fulnefs  of  power  over  fm  and  hell,  and  the  devil, 
is  but  the  fame  and  no  better  a  help  to  heaven,  than 
the  old  Teftament  without  the  coming  of  a  MeflTiab, 
Need  I  fay  any  more,  to  demonftrate  the  truth  of  that, 
which  I  firft  faid  was  the  one  thing  ablolutely  effential, 
and  only  available  to  man's  falvation,  namely,  the  Spi- 
rit of  God  brought  again  to  his  firft  power  of  life  in 


TO  THE  CLERGY.  lOS 

us.  This  was  the  glory  of  man's  creation,  and  this 
alone  can  be  the  glory  of  his  redemption.— *All  befides 
this,  that  paffes  for  a  time  betwixt  God  and  man,  be  it 
what  it  will,  fliews  only  our  fall  and  diilance  from 
God,  and  in  its  bed  (late  has  only  the  nature  of  a  good 
road,  which  is  only  good  becaufe  that  which  we  want, 
is  at  the  end  of  it.  Whilft  God  calls  us  by  various 
outward  difpenfations,  by  creaturely  things,  figurative 
inititutions,  &c,  it  is  a  full  proof,  that  we  are  not  yet  ia 
our  true  flate,  or  that  union  with  God,  which  is  inten- 
ded by  our  redemption. 

God  faid  to  Mofes,  ^  put  off  thy  (hoes,  for  the  place 
whereon  thou  ftandell  is  holy  ground,'  Now  this  Nvhich 
God  faid  to  Mofes,  is  not  only  that  very  fame  thing, 
which  circumcifion,  the  law,  facrifices,  and  (acraments 
fay  to  man.  They  are  in  themfelves  nothing  elfe  but 
outv.^ard  figniflcations  of  in\yard  impurity,  and  loft  ho-? 
linefs,  and  can  do  no  more  in  themftlves,  but  intimate, 
point  and  dire6l  to  an  inward  life,  and  new  birth  from 
above,  that  is  to  be  fought  after. 

But  here  lies  the  great  miftake,  or  rather  idolatrous 
abufe  of  all  God's  outward  difpenfations.  They  are 
taken  from  the  thing  itfelf^  for  the  truth  and  effence  of 
religion.  That  which  the  learned  Jews  did  with  the 
outward  letter  of  their  law,  that  fame  do  learned  Chrif- 
tians  do  with  the  outward  letter  of  their  gofpeK  Why 
did  the  Jcwilh  church  fo  furioufly  and  obftinately  cry 
out  againft  Chrilt,  let  him  be  crucified?  it  was  be- 
eaufe  their  Itttei -learned  ears,  their  worldly  fpirit, 
and  temple  orthodoxy,  would  not  bear  to  hear  an  in-* 
w«ird  Savior,  not  bear  to  hear  of  bt  iiig  born  again  of 
his  fpirit,  of  eating  his  fl  ih  and  driiiking  his  blood, 
ot  nis  dwelling  in  them  and  they  in  him.  To  have 
their  law  of  ordinances,  their  temple  pomp  funk  into 
fuch  a  fulfilling  Savior  as  this,  was  fuch  enthufiaftic 
jargon  to  their  ears,  as  forced  their  fober,  rational 
theologyj  to  call  Chriit  Beelzebub,  his  dodrine  blaf-? 


a04  LAW'S  ADDRESS 

phemy^  and  all  for  the  fake  of  Mofes  and  his  rabbinic 
orthodoxy. 

Need  it  now  be  afked,  v/hether  the  true  Chrifl  of 
the  gofpel  be  lefs  biafphemed,  lefs  crucified  bv  that 
Chriitian  theology  which  rej-6ls  an  inward  Chrift,  a 
Savior  living  and  working  in  the  foul,  as  its  inward 
light  and  life,  generating  his  own  nature  and  fpirit 
in  it,  as  its  only  redenaption  ;  whether  that  which  re- 
je6ls  all  this  as  myftic  madnefs,  be  not  that  very  fame 
old  Jewilh  wifdom,  fprung  up  in  Chriftian  theology, 
which  faid  of  Chrift,  when  teaching  thefe  very  things, 
he  is  niad,  why  hear  year  ye  him  ?  Our  blefi'ed  Lord 
in  a  parable  fets  forth  the  blind  Jev/s,  as  f:\ying  of 
hirpfeif,  ^  we  will  not  have  this  man  to  reign  over  us.' 
The  fober  minded  Chriitian  fcholar  has  none  of  this 
Jewiih  blindnefs,  he  only  faith  of  Chi  ill,  we  will  not; 
have  this  man  to  reign  in  us,  and  fo  keeps  clear  of 
fuch  myftic  abfurditiy  as  St.  Paul  fell  into,  when  he 
enthufiaftically  faid,  '  Yet  not  I,  but  Chrill  that  liveth 
in  me.' 

Chriftian  doftors  reproach  the  old  learned  Rabbies, 
for  their  vain  faith  and  carnal  defire  of  a  glorious,  ten> 
poral,  outward  Chrift,  who  fhould  fet  up  their  tem-t 
pie  worihip  all  over  the  world.  Vanity  indeed,  and 
learned  blindneis  enough! 

But  neverihelefs,  in  thefe  condemners  of  rabbinic 
blindnefs,  St.  Paul's  words  are  reniarkably  verified, 
VI?.  '  Vvjhercin  thou  judgeft  another^  thou  condemneft 
thyfelf,  for  thcu  that  judgeft  doeft  the  fame  thing.'— 
For  take  away  all  that  froni  Chrift,  which  Chriftian 
dofilors  call  enthufiafm  ;  fuppofe  him  not  to  be  an  in- 
ward birth,  a  new  life  and  fpirit  within  us,  but  only 
anouiv/ard,  feparate,  diilant,  heavenly  prince,  no  more 
really  in  us,  than  our  high  cathedrals  arc  in  the  third 
heavens,  but  only  by  an  inviiible  hand  from  his 
throne  on  high,  fome  way  or  other  helping  and  raifing 
greuc  fcholars,  or  great  temporal  powers,  to  make  a 
rock  in  every  nation  fur  his  church  to  ftand  upon  i 


TO  THE  CLERGY.  105 

fuppofe  all  this  (which  is  the  very  marrow  of  modern 
divinity)  and  then  you  have  that  very  outward  Chrift, 
and  that  very  outward  kingdom,  which  the  carnal  Jew 
dreamed  of,  and  fi)r  the  fake  of  which  the  fpii  itual 
Chrift  was  then  nailed  to  the  crofs,  and  is  (liil  crucified 
by  the  new  rifen  Jew  in  the  Chriflian  church.  If  it 
now  be  aiked,  whence  or  from  Vv'hat  comes  all  this 
ipiritual  blindnefs,  which  iVom  age  to  age  thus  miRakes 
and  defeats  all  the  gracious  deiigns  of  God  towards 
lalien  mankind  I  Look  at  the  origin  of  the  firft  fin, 
and  you  fee  it  all.  Kad  Eve  defired  no  knov/lcdge, 
but  what  came  from  God,  Paradife  had  been  the  hab- 
itation of  her  and  all  her  ofispring.  If  after  paradife' 
lofl,  Jews  and  Chrillians  had  defired  no  knowledge 
but  what  came  from  God,  the  law  and  prophets  had 
kept  the  Jew  clofe  to  the  firll  tree  of  life  ;  and  the 
Chriflian  church  had  been  a  kingdom  of  God,  and 
communion  ot  Saluts  to  this  da}'. 

But  now  corruption,  fin,  death,  and  every  evil  of  the 
world,  have  entered  into   the   church,  the  fpoufe  of 
Chnft,  jufi  as   thisy  entered  into  Eve,  the  fpoufe   of 
Adam  in  Paradife,  in  the  fame  way,  and  from  the  fame 
caufe,  viz.  a  defire  of  more  or  bther  knowledge,  than 
that  v/hich  comes  from  God  alone,'    This  defire  is  the 
ferpent's  voice  within  every  man,  which  does  all  that 
to  him,  and  in  Him,  which  the  ferpent  at  the  tree  did 
to  Eve.   It  carries  on  the  firft  deceit ;  it  fhev/s  and  re- 
commends that  fame  beautiful  ti'ee  of  own  will,  ow^n 
wit,  and  own  wifdom,  fpringingup  within  him,  which 
Eve  faw  in  the  garden  ;  and  yet  fo  blind  is  this  love 
of  wifdom,  as  not  to  fee  that  his  eating  of  it  is,  in  the 
ftri(51eft  truth,  his  eating  of  the  fame  forbiddv^n  fruits 
as  Eve  cJid,  and  keeping  up  in  himfelf  all  that  death 
and  feparation  from  God,  which  the  firll  knowledge- 
hunger  brought  forth. 

Let  then  the  eager  fearcher  into  words  for  w  ifdom^ 
the  book-devQKerp  the  opinion-broker;  the  exalter  of 

I  2 


106,  LAW^s  ADDRESS 

human  reafon,   and  every  projedling  builder  of  relig* 

ious  fsltenfis,  be  tol(J  this,  that  the  thirft  and  pride  of 

being  learnedly  wife  in  the  things  of  God,  is  keeping 

vjp  the  groffeft  ignorance  of  them,  and  is  nothing  elfe 

but  Eve's  old  ferpent,  and   Eve's  evil  birth  within 

them,    and    does   no    better   work    in  the  chiirch  of 

Chrift,   than   her  thirft  after  wifdom  did  in  the  Para* 

dlieot'God.     '  Speak,  Lord,  for  thy  fervant  heareth,' 

is  the  one  only  v/ay  by  which  any  man  ever  did,  or 

ever  can  attain  divine  knowledge   and   divine   good- 

iiefs.    To  knock  at  any  other  door  but  this,  is  bui  like 

aiVing  of  that  v/hich  is  itfelf  dead,  or  praying  to  him 

for  l)read,  who  has  nothing  but  (lones  to  give. 

Now  ilrange  as  all  this  may  ft  em  to  the  labor-learn* 
ed  proieffor  of  far-fetched  book  riches,  yet  it  is  faying 
tjO  more,  nor  any  thing  elfe,  bat  that  which  Chriit  . 
iaid  ill  thcfc  words,  '  Except  ye  be  converted,  and  be* 
come   as  litde    children,    yc    cannot   enter    into    the 
kingdom   of  God.'     For  if  clctliic  gofpellers,  linguift 
critics,  fcripture  logicians,  falvation  orators,  able  deal* 
crs  in  the  gramm.itric  powers  of  Hebrew,  Greek  and 
Roman  phndes,   idioms,  tropes,  figures,  &c.  &c.  can 
ihew,  that  by  raifing  themfelves  high  in  thefe  attain* 
nients,  they  are  the  very  men  that  are  funk  down 
from  themfelves   into  Chrift's  little   children  of  the 
i^ngdom   of  God,  then  it  may  be  alfo  faid,  that  he 
vAio  is  laboring,  fcheming  and  fighting  for   all  the 
3:5ches  he  can  get  from  both  the  Indies,   is  the  very 
man  that  hath  left  all  to  follow  Chnft,  the  very  man 
that  laboreth  not  for  the  meat  that  j)eriflieth. 

Shew  me  the  man,  whofe  heart  has  no  defire  or 
prayer  in  it,  bat  to  love  God  widi  his  whole  foul  and 
fpirit,  and  his  neighbor  as  himfelf,  and  then  ycu  have 
iht wn  me  the  man  who  knows  Chrift,  and  is  known 
of  him.— The  bell  and  wifeft  m.an  in  the  world,  in 
v,'hom  the  firfl  paradifical  wifdom  and  goodnefs  is 
Come  to  life.  Not  a  fingle  precept  in  the  gofpel,  but 
is  the  precept  of  his  owu  heart,  aud  the  joy  of  thati 


TO  THE  CLERGY.  1(J^ 

new-born  heavenly  love,  which  is  the  life  and  light  of 
his  foul.  In  this  man,  all  thai  came  horn  the  old 
ferpent  is  trod  under  his  fcer,  not  a  fpark  of  felf,  of 
pride,  of  wrath,  of  envy,  of  covetoufaefs,  or  worldly 
wifdom,  can  have  the  leail  abode  in  him,  becaufe 
that  love,  which  fulfilleth  the  whole  law  and  the  proph* 
cts,  that  love  which  is  God  and  Chrill,  both  in  angels 
and  men,  is  the  love  that  gives  birth  and  life,  and 
growth  to  every  thing  that  is  either  thoughts,  or 
words,  or  a6lions  in  hirn.  And  if  he  has  no  thare  or 
part  wnth  fooliih  errors,  cannot  be  tofled  about  with 
tvtr\  wind  of  dc£lrine,  it  is  becaufe  to  be  always  gov* 
criied  by  this  love,  is  the  fame  thing  as  to  be  alw^ays 
taught  of  God. 

On  the  other  hand,  fhev/  me  a  fcholar  as  full   of 
lean/u-ig,  as  the  Vatican  is  of  books,  and  he   will  be 
jufl  as  ilkciy  to  give  all  that  he   hath  for  the  gofpel- 
pearl,  as  he  would  be  if  he  was  as  rich  as  Crccfus.  Let 
no  one  here  imagine,  that  1  am  writing  againfl  all  hu- 
man literature,  arts  and  fciences,  or  that  1  wifti   the 
world  to  be  without  them*     I  am  no  more  an  enemy 
to  them,  than  to  the  common  ufeful  labors  of  life,    ft 
is  literal  learning,  verbal  contention,  and  critical  ftrife 
about  the  things  ol  God,  that  I  charge  vv^ith  folly  and 
mifchief  to  religion.    And  in  this   1  have  all  learned 
Chriftendom,  both  Popiih  and  Proteflant  on  my  fide* 
For  they  both  agree  in  charging  each  other  with  a  bad 
and  faife  gofpel-ftate,  becauie  of  that  w^hich  their  learn* 
ing,  logic  and  criticiim  do  for  them.     Say  not  then, 
that  it  is  only  the  illiterate  enthufiafl   that  condemns 
human  learning  in  the  gofpel  kijigdom  of  God.      For 
when  he  condemns  the  blmdnefs  and  mifchief  of  Po- 
piih  logic  and  criticiim,  he  has  all  the  learned  Prot- 
eitant  world  wiih  him  ;  and  when  he  lays  the  fame 
charge  to  ProtelVant  learning,  he  has  a  much  larger 
'  kingdom  of  Popiih  great  fcholars,  logically  and  learn- 
edly affirming  the  fame  thing.     So  that  the  private 
pcrfon;  char£,ing  human  learning  with  fo  much  mif« 


108  LAW'S  ADDRESS 

chief  to  the  church,  is  fo  fer  from  being  led  by  cnthiw 
fiafm,  that  he  is  led  by  all  the  church  learning  that  is 
in  the  world. 

Again,  all  learned  Chriftendom  agrees  in  the  f^me 
charge  againll  temporal  power  in  the  church,  as  hurt- 
ful to  the  very  being  and  progrefs  of  a  falvation-king- 
dom  that  is  not  of  this  world,  as  fupporting  doctrines 
that  human  learning  has  brought  into  it.  And  true  it 
is,  and  muft  be,  that  human  power  can  only  fupport 
and  help  forward  human  things.  The  Proteftant  brings 
proof  from  a  thoufand  years  learning  and  dodlrines, 
that  the  Pope  is  an  unjull  ufurper  of  temporal  pov/er 
in  the  church,  which  is  Chrift's  fpiritual  fpoufe.  The 
Papill  brings  the  learning  of  as  many  ages  to  {hew, 
that  a  temporal  head  of  the  church  is  an  antichriilian 
ufurpation.  And  yet  (N.  B.)  he  who  holds  Chrifl 
to  be  the  one  only  head,  heart  and  life  of  the  Church, 
and  tb^ct  no  man  can  call  Jefus  Lord,  but  by  the  Holy 
Ghoil,  paffes  with  the  learned  of  both  theie  people  for 
a  brain-fick  enthufiaft.  Is  it  not  then  high  time  to  look 
out  for  fome  better  ground  to  Hand  upon,  than  fuch 
learning  as  this  ?  Now  look  where  you  will,  through 
all  the  whole  nature  of  things,  no  divine  v/ifdom, 
knowledge,  gocdnefs,  and  delivefance  from  fm,  are 
any  Vv'here  to  be  found  for  fallen  man,  but  in  thefe 
two  points  :  1.  A  total,  entire  entrance  into  the  whole 
procefs  of  Chrlft.  2,  A  total  ref)gnaticn  to,  and  fole 
depcndance  upon  the  continual  operation  of  the  Holy 
Ghoft,  or  Chrifl  come  again  in  the  Spirit,  to  be  our 
never  ceafmg  light,  teacher  ?nd  guide,  into  all  thofe 
ways  of  virtue,  in  which  he  himfelf  walked  irv  the 
flePa.  All  befides  this,  call  it  by  what  name  you  will, 
is  but  dead  work,  a  vain  labor  of  the  old  man,  to  new 
create  himfelf.  And  here  let  it  be  Vv'ell  obierved,  that 
in  thefe  two  points  confifls  the  v/hcle  of  that  divinity, 
to  which  a  Jewifii  orthodoxy  at  this  day  is  fo  gre^  an 
enemy.  For  nothing  e'fe  is  mesnt  or  taught  by  it, 
but  a  totul  dying  to  feif  (called  the  procefs  or  crcfs  of 


TO  THE  CLERGY.  109 

Chrift)  that  a  new  creature  (called  Chrifl:  in. us,  or 
Ghrift  come  in  the  Spirit,  may  be  begotten  in  !lie  pu- 
rity and  perfe6lion  oi  the  firft  raan'b  union  with  God. 
Now  let  the  Chriftian  world  forget,  or  depart  fronv 
this  fpiritual  way  of  falvaiion  ;  let  any  thing  t  lie  be 
thought  of,  or  truiled  to,  but  the  crois  of  Clii  ifl,  and 
the  Spirit  of  Chrlil,  and  then,  though  churches  and 
preachers,  and  prayers  and  facraments,  are  every 
where  in  plenty,  yet  nothing  better  can  come  of  it, 
than  a  Chrillian  kingdom  ol  Pagan  vices,  along  with 
a  mouth-belief  of  an  holy  catholic  church,  and  com- 
munion of  faints.  To  this  melancholy  truth  all  Chrift- 
endom,  both  at  home  and  abroad,  bears  full  witntfs. 
Vv'ho  need  be  told,  that  there  is  not  a  corruption  or 
depravity  of  human  nature,  no  Icinds  of  pride,  wrath, 
envy,  malice  and  felf-love  ;  no  forts  of  hypocrify,  falfe- 
nefs,  curfuig,  fweai  ing,  perjury  and  cheating  ;  no  wan- 
tonnefs  of  iuil  in  every  kind  of  debauchery,  but  are  as 
common  all  over  Chriflendom,  as  tov/ns  and  villages, 
But  to  pafs  thefe  by,  I  fhall  only  inftance  in  two  or 
three  particulars,  which,  though  little  obferved,  and 
lefs  condemned,  yet  fully  Ihew  that  the  Beaft,  the 
Whore,  and  the  Fiery  Dragon,  are  in  poffefiion  o£ 
Proteftant,  as  vrell  as  Popifli  Churches. 

And  firft,  can  it  be  faid,  that  Mammon  is  lefs  ferv- 
cd  by  Chriftians,  than  by  Jews  and  Infidels  ?  Or  caa 
there  be  a  fuller  proof  that  Chrillians,  Jews  and  Infi- 
dt^ls,  are  equally  fallen  from  God,  and  all  divine  wor- 
fhip,  fince  truth  itfelf  has  told  us,  that  we  cannot  ferve 
God  and  Mammon.  Is  not  this  an  unalterable  truths 
and  of  as  great  moment,  as  if  it  had  been  faid,  Ye  can- 
not ferve  God  and  Baal.  Or  can  it  with  any  truth  or 
fenfe  be  affirmed,  that  the  Mammonift  has  more  of 
Chrifl  in  him  than  the  Baalift,  or  is  more  or  lefs  an 
idolator  for  being  called  a  Chriflian,  a  Jew,  or  an  In- 
fidel ?  Look  now  at  all  thofe  particulars,  which  Chrift 
cjiarged  unon  the  Jewifh  prieflsj  fcribes  and  nharifees, 

K 


110  LAW'S  Address 

tind  you  vrHl  fee  them  all  a6led  over  again  in  the  fal* 
len  {late  of  Chriilendom.   And  if  God's  prophets  were 
again  in  the  world,  they  v/ould  have  juli   the   fame 
complaints  againft  the  fallen  Chriftian  church,  as  they 
had  againft  the  old  carnal,  ftilf-necked  Jew,  namely, 
that  of  their  filver  and  gold  they  had  made  themfeives 
idols.     For  though  figured  idol  Gods  ot  g<  Id  are  not 
fiOw  worlhipped  either  by  Jews  or  Chriftians,  yet  fil- 
ver and  gold,  with  that  which  belongs  to  thtm,  is  the 
Ivlammon  God  that  fits  and   reigns   in  their  hearts, 
Hov;-  elfe  could  there  be  that  univerfal  ftrife  through 
all  Chriftendom,  who  iliould   ftand  in  the  richeft  and 
feigheft  plage,  to  preach  up  the  humility  of  Chrift,  and 
6ffer  fpiritual  facrifices  unto   God?    What  God  but 
Mammon  could  put  into  the  hearts  of  Chrift's  ambaf- 
fadors  to  make,  or  v/ant  to  make  a  gain  of  that  gcfpel, 
which,  from  the  beginning  to  the  end,  means  nothing 
elfe  but  death  to  feU,  and  feparation  from  every  view, 
temper  and  affeclion,  that  has  any  conne6lion  with  the 
lulls  of  the  fleih,  and  the  pride  of  life  ?     Our  blefled 
Lord  faid  a  word  to  the  Jev/s,  that  might  well  have 
5Tiade  their  ears  to  tingle,  when  he  told  them,  that  they 
had  made  his  fa  therms  houfe  n  den  of  thieves  ;  becaufe 
iheep  and  oxen  were  fold,  and  money-changers  fitting 
in  the  outer  court  of  the  temple.    Now  if  you  will  fay, 
that  Mammon  has  brought  forth  no  profanation  like 
this  in  our  Chriftian  church,  your  beft  proof  muft  be 
this,  becaufe  our  church-<fale  is  not  oxen  and  flieep, 
but  holy  things,  cures  of  fouls,  parfonages,  vicarages, 
&c.  and  our  money-changers,  our  buyers  and  fellers, 
are  chiefty  confecrated  perfoiis. 

Lock  at  things  fpiritual,  and  things  temporal,  and 
fay  if  you  can,  that  the  fame  arts,  the  fame  pafiions, 
jmd  worldly  wifdom,  are  not  as  viiEbly  a6live  in  the 
cue  as  in  the  other.  For  if  Chrifl,  at  leaving  the 
world,  had  faid  to  his  difcipks.  Labor  to  be  richj 
mhhe  full  provifion  for  the  flelh,  be  conformed  to  the  - 
woildj  court  the  favor  and  intercut  of  great  men^ 


TO  THE  CLERGY*  tU 

dbthe  yourfelves  with  all  the  worldly  honors,  dlftinc-. 
lions  and  powers  ye  can  get  ;  I  appeal  to  every  man^ 
whether  Popifti  and  Prottftant  Churches  need  do  any 
thing-  eUV,  than  that  which  they  now  do,  and  have 
done  ior  ages,  to  prove  their  faithfulnefs  to  fuch  a  maf< 
t€r,  and  their  full  obedience  to  his  precepts.  And 
now,  what  is  all  this  in  trutVi  and  reality,  but  the  fame 
Whore  riding  upon  the  fame  Beaft,  not  here  or  there^ 
but  through  all  fallen  Chriftendom,  where  God  has^ 
only,  i[.  every  age,  people  and  language,  his  fevet\ 
thoufands,  who  have  not  bowed  the  knee  to  Mam». 
men. 

Again,  2dly.  'Ye  have  heard^  faith  our  Lord, that 
it  haih  been  faid  by  them  of  old,  thou  {halt  not  for- 
fwear  th\  feU,  but  Ilialt  perform  unto  the  Lord  thine 
oaths.'     The  Jews   pnv6tifed  promifibry  oaths,   and 
thought  all  was  well,  when  there  was  a  performance 
of  them.     But  this,  with  num.bers  of  other  Jewilll 
pra6lices,  was  not  to  be  allowed  in  this  kingdom  o£ 
God  that  was  then  come  into  the  world.     Chrifl:  to- 
tally rejedls,  and  abfolutely  forbids  it,  faying,  '  I  fay 
unto  you,  fwear  not  at  all.'    But  inftead  of  it  he   ap- 
points, and  abfolutely  demands,  a  mofl  perfe6l  fim- 
plitity  of  language,  to  fupport  and  adorn  the  mutual 
communication  of  thofe  whom  he  had  created  again 
unto  righteoufnefs,  and  given  power  to  become  fons 
of  God  ;  faying,  '  Let  your  communication  be   Yea, 
Yea,  and  Nay,  Nay,  for  (N.  B.)  whatfoever  is  more 
than  this  cometh  of  evil.'  What  more  could  have  been 
done  by  Chrift  to  prevent  the  ufe,  or  hinder  the  en». 
trance  of  an  oath  into  his  church  ?  What  then  flmll  v/e 
fi\y  of  the  prefent  univerfal  Chriftendom  ?  For  if  Chrifl 
had  commanded  the  dire6l  contrary,  had  he  faid,  be- 
hold I  give  you  this  new  commandment,  let  not  a  Am- 
ple yea  and  nay  be  of  any  avail  in  all  your  communi- 
cation, but  let  oaths  be  required  of  all  that  bear  my 
name,  as  a  proof  that  they  belong  to  me,  and  2cl  in 
all  their  dealings  as  becometh  faints  j  for  whatfoever 


112;  LAW'S  ADDRESS 

is  lefs  than  this  cometh  of  evil.  Had  this  been  Chnft^s 
new  commandment,  ail  the  churches  of  Chriflendom, 
Jis  well  Popiih  as  Proteilant,  and  thefe  reformed 
kingdoms  of  Great-Britain  and  Ireland,  might  have 
much  to  boaft  of  their  obedience  to  it.  For  through 
town  and  country,  in  all  ignorant  villages,  in  all  learn- 
ed colleges,  in  all  courts  fpiritual  and  temporal,  what 
with  law  oaths,  corporation  oaths,  office  oaths,  trade 
oaths,  qualification  oaths,  fimony  oaths,  bribery  oaths, 
€le6lion  oaths,  Sec.  &c.  there  is  more  fvvearing  and 
forfwearing,  than  all  hiilcry  reports  of  any  idol-wor- 
iliipping  nations.  It  was  faid  of  old,  '  becaufe  of 
fwearing  the  land  mourneth  ;'  it  is  full  as  true  to  fay 
ncv/,  becaufe  of  fv/earing  the  land  rejoiceth  in  ini- 
quity, is  full  of  profanenefs,  and  without  any  fear  or 
awe  of  the  Divine  iVIajefty,  daily  fwallowing  down  all 
manner  of  oaths  in  the  fame  good  ftate  of  mind,  and 
with  as  much  ferious  refle6lion,  as  pot-companions 
Iwallov/  down  their  liquor. 

*  He  thatdtfpifeth  me,  faith  Chrift,  defpifethnot  me, 
but  him  that  fent  me.'  Can  that  church  which  abfo- 
lutely  requires  that,  v/hich  Chrift  hath  abfolutely  for- 
bidden, be  free  from  the  moil  open  and  public  defpi- 
fmg  of  Chrid  ?  Which  in  full  contrariety  to  his  ex- 
prefs  word,  refufeth  the  fufficiency  of  that  yea  and  nay, 
which  he  hath  commanded  to  be  fufficient.  And  what 
is  ftill  more  v/onderful,  compels  all  orders  of  chrifti- 
ans  to  fwear  by  that  very  bo^k,  which  faith  to  all, 
whether  high  or  low,  prince,  prieft,  or  people,  swear 
710 1  at  all. 

If  the  fwearing  law  was  to  order,  that  inftead  of 
kiffing  the  'gofpei-book,  the  fwearer  fliould  fay,  '  In 
remembrance  of,  and  in  regard  to  the  words  of  ChrifV, 
forbidding  me  to  fwear,  I  make  this  oath,'  who  would 
not  fee  the  open  contempt  of  Chrift  and  his  gofpel  ? — 
But  the  contempt  of  both  is  as  truly  there,  when  the 
gofpel-book  is  kiffed  by  the  fwearer;  for  the  book  has 
nothing  relative  to  oaths,  but  thofe  words  of  Chrift^ 


TO  THE  CLERGY.  il3 

V/hich  abfolutely  forbid  the  ufe  of  them.  Inftead 
therefore  of  a  so  help  me  God  and  his  holij  gospel^  it 
Blight  have  been  much  better,  if  every  fwearing  law 
through  all  Chriftendom,  had  obliged  every  fv/earer 
to  finiih  his  oath  with  thefe" words,  Let  God  and  holy 
gofpel  pardon  me  in  this  one  thing. 

In  a  word,  That  which  calls  for,  and  requires  oaths 
amongft  Chriilians,  requires  that  which  Chriil  forbids  ? 
but  governing  Chriftendom  every  where  eftablifhes, 
requires,  and  even  compels  Chriilians  to  fvvear,  there- 
fore governing  Chriflendom  is  fallen  from  Chriil,  and 
a6ls  by  and  through  that  fpirit,  which  being  contrary 
to  Chriil,  is  and  muil  be  Antichriil. 

But  to  proceed  now  to  a  third  and  lail  inilance, 
which  I  fhall  mention,  of  the  full  power  of  Antichriil 
in  and  through  every  part  of  governing  Chriilendom. 

In  the  darkeil  ages  of  Romilh  fuperRition,  a  martial 
fpirit  of  zeal  and  glory  for  the  gofpel,  broke  forth  in 
kings,  cardinals,  billiops,  monks  and  friars,  to  lead 
the  iheep  of  Chriil,  faints,  pilgrims,  penitents  and  fm- 
ncrs  of  all  kinds,  to  proceed  in  battle  array,  to  kill,  de- 
vour, and  drive  the  Turks  from  the  land  of  Faleilinej 
and  the  old  eju'thly  Jerufalem.  Thefe  blood-thirily 
expeditions  were  called  an  holy  war,  becaufe  it  was  a 
fighting  for  the  holy  land  ;  they  %vere  called  alfo  a  Croi- 
fade,  becaufe  croffes  and  crucifixions  made  the  greateil 
glitter  amongil  the  fharpened  inilruments  of  human 
murder.  Thus  under  the  banner  of  the  crofs,  went 
forth  an  army  of  church  wolves,  to  deilroy  the  lives 
of  thofe  whom  the  Lamb  of  God  died  on  the  Crofs 
to  fave,  * 

.  The  light  which  broke  out  at  the  Reformation,  ab- 
horred the  bloody,  fuperilitious  zeal  of  thefe  catholic 
heroes.  But  (N.  B.)  what  followed  from  this  new  rifen 
reforming  light?  what  came  forth  inflead  of  thefe  holy 
croifades.^ — Why  wars,  ifpoiTible,  ilill  more  diabol- 
ical. Chriilian  kingdoms  with  biood-thirily  piety,  de- 
ftroying,  devouring  and  burning  one  another^  for  thc> 


114?  LAW^s  ADDRESS 

Cake  of  that  which  was  called  Popery,  and  that  which 
was  called  Proteftantifm. 

Now  who  can  help  feeing,  that  Satan,  the  prince  of 
the  powers  of  darknefs,  had  here  a  much  greater  tri- 
nmph  over  Chriftendom,  than  in  all  the  holy  wars,, 
and  croifades  that  went  before?  For  all  that  was  then 
done,  by  fuch  high-fpirited  fighters  for  old  Jerufalem's 
earth,  could  not  be  faid  to  be  fo  much  done  againft 
gofpel-iight,  becaufe  not  one  in  a  thoufand  of  thofe 
holy  warriors,  were  allowed  to  fee  what  was  in  the 
goipel.  But  now,  with  the  gofpel  opened  in  every 
one's  hands,  Papift  and  Proteftant  make  open  war  a-» 
gainft  every  divine  virtue,  that  belonged  to  Chrift,  or 
that  can  unite  them  with  the  Lamb  of  God,  that  tak* 
eth  away  the  fins  of  the  world : — I  fay  againft  every 
divine,  redeeming  virtue  of  the  Lamb  of  God,  for 
thefe  are  the  enemies  which  war  conquers.  For  there 
is  not  a  virtue  of  gofpel-goodnefs,  but  has  its  death- 
blow from  it.  For  no  virtue  hath  any  gofpel-goodnefs 
in  it  any  farther,  than  as  it  has  its  birth  and  growth, 
in  and  from  the  Spirit  of  Chrifl ;  where  his  nature 
and  Spirit  is  not,  there  is  nothing  but  the  heathen  to 
be  found,  which  is  but  faying  the  fame  truth,  as  whea 
the  apoftle  faid,  that  he  who  hath  not,  or  is  not  led  by  , 
the  Spirit  of  Chrift,  is  none  of  his. 

Now  fancy  t©  yourfelf,  Chrift,  the  Lamb  of  God, 
after  his  divine  fermon  on  the  Mount,  putting  himfelf 
at  the  head  of  the  blood-ihirfty  army,  or  St.  Paul 
going  forth  w^ith  a  fquadron  of  fire  and  brlmllone,  to 
make  more  havock  in  human  lives,  than  a  devouring 
earthquake. 

But  if  this  be  too  blafphemous  an  abfurdlty  to  be 
fuppofed,  what  follows,  but  that  the  Chriftian  who  a6ls 
in  the  deftroying  fury  of  the  war,  a6ls  in  the  full  con- 
trariety  to  the  whole  nature  and  Spirit  of  Chrift,  and 
can  no  more  be  faid  to  be  led  by  his  Spirit,  or  be  one 
with  him,  than  thofe  his  enemies,  v/ho  '  came  forth 
with  fwords  and  ftaves  for  to  take  him.' 


TO  THE  CLERGY.  lU 

'  Blinded  Proteftants  think  they  have  the  glory  of 
flaughtering  blind  Papifls  ;  and  the  vlftorious  Papift 
tlaims  the  merit  of  having  conquered  troops  of  here- 
tics— but  alas  I  the  conqueft  is  equally  grc:at  on  botk 
fides,  both  entitled  to  the  fa«ie  vi6lory;  and  the  glo- 
rious vi6lory  ou  both  fides,  is  only  that  of  having  gof- 
pel  goodnefs  equally  under  their  feet. 

When  a  Most  Christian  Majefly  with  his  Catholic 
church,  fings  a  Te  Dt^um  at  the  high  altar,  for  rivers 
of  Proteftant  blood  poured  out ;  or  an  Evangelic  church 
fings  praifes  and  glory  to  the  Lamb  of  God,  for  helping 
them  from  his  holy  throne  in  heaven,  to  make  Popilh 
towns  like  to  Sodom  and  Gomorrah,  they  blafpheme 
God,  as  much  as  Cain  would  have  done,  had  he  offer- 
ed a  facrifice  of  praifc  to  God,  for  helping  him  to  mur-# 
der  his  brother.  Let  fuch  worfhippers  of  God  be  told 
this,  that  the  field  of  blood  gives  all  his  glory  to  Satan, 
who  was  a  murderer  from  the  beginning,  and  will  to 
the  end  of  his  reign,  be  the  only  receiver  of  all  the 
glory  that  can  come  from  it, 

A  glorious  Alexander-  in  the  heathen  world,  is  a 
flianae  and  reproach  to  hum.an  nature,  and  does  more 
miichief  to  mankind  in  a  few  years,  than  all  the  wild 
beafts  in  every  wildernefs  upon  earth  have  ever  done 
from  the  beginning  of  the  world  to  this  day.  But  the 
fame  hero  making  the  fame  ravage  from  country  to 
country  with  Chriftian  foldiers,has  more  thanks  from 
the  devil,  than  twenty  pagan  Alexanders  would  ever 
have  had.  To  make  men  kill  men,  is  meat  and  drink 
to  that  roaring  adverfary  of  mankind,  who  goes  about 
feiiking  whom  he  may  devour.  But  to  make  chriilians 
kill  chridians  for  the  fake  of  Chrift's  church,  is  his  high- 
eft  triumph  over  the  higheft  mark  which  Chriil  hath 
let  upon  thofe  v/hom  he  has  purchafed  by  his  blood. 
'  This  commandment,  faith  he,  I  give  unto  you,  that 
ye  love  one  another.  By  this  fliall  all  men  know  that 
ye  are  my  difciples,  if  ye  love  one  another  as  1  hay^ 
loy^d  you,' 


lis  LAW'S  ADDRESS 

Can  the  dueliftj  who  had  rather  fheath  his  fword  in 
the  bowels  of  his  brother,  than  ftiflie  that  which  he 
calls  an  affront,  can  he  be  faid  to  have  this  mark  of  his 
belonghig  to  Chrill  ?  and  may  not  he  that  is  called  his 
Second,  more  juflljr  be  fai4  to  be  fecond  to  none  in 
the  love  of  human  mm-der?  Now  what  is  the  differ- 
ence between  the  haughty  duelift  with  his  provided 
fecond,  meeting  his  adveifary  with  a  fword  and  piftol 
behind  a  hedge  or  houfe,  and  two  kingdoms  with  their 
high-fpirited  regiments,  (laughtering  one  another  in 
the  field  of  battle  ?  It  is  the  difference  that  is  between 
the  murder  of  one  man,  and  the  murder  of  an  hun- 
dred thoufand. 

Now  imagine  the  duelift  fafting  and  confeffing  his 
fins  to  God  to-day,  becaufe  he  is  engaged  to  fight  his 
brother  to-morrow  ;  fancy  again  the  conqueror  got 
into  his  clofet  on  his  bended  knees,  lifting  up  hands 
and  heart  to  God,  for  blefling  his  weapons  with  the 
death  of  his  brother,  and  then  you  have  a  picture  in 
little,  of  the  great  piety  that  begins  and  ends  the  wars 
all  over  heavenly  Chrlftendom. 

What  blindnefs  can  well  be  greater,  than  to  think 
that  a  Chriftian  kingdom,  as  fuch,  can  have  any  other 
goodnefs  or  union  with  Chrill,  but  that  very  goodnefs 
which  makes  the  private  chriftian  to  be  one  with  liim, 
and  a  partaker  of  the  divine  nature?  Or  that  pride, 
VrTath,  ambition,  envy,  covetoufnefs,  rapine,  refent- 
ment,  revenge,  hatred,  miichief  and  murder,  are  on- 
ly the  works  of  the  devil,  whilft  they  are  committed, 
by  private  or  fingle  men  ;  but  when  carried  on  by  all 
the  ftrength  and  authority,  all  the  hearts,  hands  and 
voices  of  a  whole  nation,  that  the  devil  is  then  quite 
driven  out  of  them,  lofes  all  his  right  and  power  in 
them,  and  they  become  holy  matter  of  church  thankf- 
givings,  and  the  facred  oratory  of  pulpits. 

Look  at  that  which  the  private  chriftian  is  to  do  to 
his  neighbor,  or  his  enemy,  and  you  fee  that  very- 
thing  which  one  chriftiaa  kingdom  is  to  do  to  another. 


TO  THE  CLERGY.  117 

JLook  at  that  which  proves  a  man  to  belnot  led  and 
governed  by  the  Spirit  of  Chrift,  and  5^011  fee  that 
which  proves  a  kingdam  to  be  under  the  dominion 
and  power  of  fatan.  Wherever  pride  is,  there  the 
devil  is  riding  in  his  firfl:  fr^ry  chariot ;  and  v/herevcr 
wrath  is,  there  he  has  his  firft  nriurdering  fword  at 
work.  What  is  it  that  fallen  nian  wants  to  be  re- 
deemed from,  but  pride  and  wrath,  envy  and  covet- 
oufnefs  ?  He  can  have  no  higher  feparation  or  apofta- 
fy  from  God,  no  fuller  union  with  fatan  and  his  an- 
gels, than  he  has  of  the  fpirit  of  thefe  tempers  ;  they 
conftitute  that  which,  whether  you  call  it  felf  or  fatan 
in  him,  the  meaning  is  the  fame.  Now  fuppofe  man 
not  fallen  into  this  felf  or  fatan,  and  then  there  could 
be  no  more  war  or  fighting  in  him,  than  there  was  in 
the  Word  made  man  in  our  fleih.  Or  fuppofe  hiin 
redeemed  from  his  fallen  nature,  by  a  new  birth  of 
the  Lamb  of  God  born  in  his  foul,  and  then  he  can  no 
more  be  hired  to  kill  men  glorioufly  in  the  field,  than 
to  carry  a  dark  laiuhorn  by  night  to  a  powder-plot. 

Love,  goodnefs,  and  communication  of  good,  is 
the  immutable  glory  and  perfection  of  the  divine  na- 
ture ;  and  nothing  can  have  union  with  God,  but  that 
which  partakes  of  this  goodnefs.  The  love  tliat 
brought  forth  the  exigence  of  all  things,  changes  not 
through  the  fall  of  its  creatures,  but  is  continually  at 
work  to  bring  back  fallen  nature  and  creature,  to  theiic 
firil  Rate  of  goodnefs. 

O  poor  finner,  v/hoever  thou  art,  repent  and  turn  to 
God,  whilft  thou  haft  Adam's  fielh  upon  thee  ;  for  if 
triou  dieft  without  Adam's  repentance,  black  lakes, 
bottomlefs  pits,  ages  of  a  gnawing  worm,  and  fire  that 
never  ceafes  to  burn,  will  ftand  between  thee  and  a 
Kingdom  of  Heaven  afar  off. 

To  prevent  all  this,  and  make  thee  a  cliild  of  the 
firft  refurredlion,  Jefus  Chrift,  God  and  man,  the  only 
begotten  Son  of  his  infinite  love,  came  into  the  world 
in  the  name;  and  under  the  character  of  infiniie  pity^ 

K  2 


118  LAW'S  ADDRESS 

boundlefs  compallion,  inexprefnble  meeknefs,  bleeci* 
ing  iove,  namelifs  humility,  never  ending  patience, 
long  fuffering,  and  bowels  of  redeeming  mercy,  called 
the  Lamb  oi  God,  who  with  all  thefc  fupernatural  vir- 
tues, taketh  away  the  fins  of  the  world. 

Now  from  this  viev/  of  God's  infinite  love  and  mer- 
cy in  Jefus  Ohrift,  v/illing  nothmg,  feeking  nothing 
through  all  the  regions  of  his  providence,  but  that  fin- 
ners  of  all  kinds,  the  boideft  rebels  againft  all  his  good- 
nels,  may  have  their  proper  remedy,  their  neceffary 
means  of  being  fully  delivered  from  all  that  hurt,  mif- 
chief  and  deihu6lion,  which  in  full  oppofition  to  their 
God  and  Creator,  they  had  brought  upon  themfelves  ; 
from  this  viev/,  I  fay,  of  God  and  Chrifl,  ufing  every 
mh-acle  of  love  and  wifdom,  to  give  recovery  of  life, 
health  and  falvation,  to  all  that  have  rebelled  againft 
them,  look  at  the  murdering  monfter  of  War.  And 
what  can  its  name  or  nature  be,  but  a  fiery  great  Dra- 
gon, a  full  figure  of  Satan  broke  loofe,  and  fighting 
againfl  every  redeeming  virtue  of  the  Lamb  of  God  I 

The  temporal  miferies  and  wrongs  v/hich  are  car- 
ried along  with  itVv'herever  it  goes,  are  neither  %o  be 
numbered  or  exprefftrd.  What  thievery  bears  any  pro- 
portion to  that,  which  with  the  boldnefs  of  drum  and 
ti  limpet,  plunders  the  innocent  of  all  that  they  have  ? 
And  if  themfelves  are  left  alive,  with  all  the'^r  children, 
and  their  daughters  unravilhed,  they  have  many  times 
only  the  afiies  of  their  confumed  houfes  to  lie  down 
upon.  What  honor  has  war  not  gotten,  from  its  tens 
and  tens  of  hu\idreds  of  thoufands  of  men  flaughtered 
on  heaps,  Vvitb*  as  little  regret  or  concern,  as  at  loads 
of  rubbiia  thrown  into  a  pit  ?  Who  but  the  fiery  Dra- 
gon would  put  wreaths  of  laurel  on  fuch  heroes' heads? 
Who  but  he  could  fay  unto  them,  *  Well  done,  good 
and  f-\ithful  ilrrvants  ?' 

But  there  is  ilill  an  evil  of  war  much  greater,  though 
lefs  rtg.irded.  Who  refieds  how  many  hundreds  of 
thoufauds;  nay  millions  of  young  menp  born  into  this 


TO  THE  CLERGY.  llf 

world  for  no  other  end,  but  that  they  may  be  born 
xigain  of  Chrift,  and  from  fons  of  Adam's  mifery  be- 
come fons  of  God,  and  fellow  heirs  with  Chrift  in  ev- 
erlafting  glory;  who  refle(51s,  1  fay,  what  numberlefs 
numbers  of  thefe  are  robbed  of  God's  precious  gift  of 
life  to  them,  before  they  have  known  the  one  foul 
benefit  of  Uving  ;  who  are  not  fuffered  to  flay  in  this 
world,  till  age  and  experience  have  done  their  beft  for 
them;  have  helped  them  to  know  the  inward  voice 
and  operations  of  God's  Spirit ;  helped  them  to  find 
and  ftel  that  evil,  curfe  and  fting  of  fm  and  death, 
which  raufi  be  taken  from  within  them,'  before  they 
can  die  the  death  of  the  righteous  ;  but"  inftead  oi  all 
this,  have  been  either  violently  forced  or  tempted  in 
the  fire  of  youth,  and  full  llrength  of  finful  luft,  to 
forget  God,  eternity  and  their  own  fouls,  and  rufh  on 
to  kill  or  be  killed,  with  as  much  furious  hafte,  and 
goodnefs  offpirit,  as  tigtr  kills  tiger  for  the  fake  of 
his*  prey. 

Arnongft  uni^^.llen  creatures  in  heaven,  God's  name 
and  nature  is  Love,  Light  and  Glory.  To  the  fallen 
fons  of  Adam,  that  which  was  Love,  Light  and  Glo- 
ry in  heaven,  becomes  infinite  Pity  and  Compaffion  on 
earth,  in  a  God  clothed  with  the  nature  of  his  fallen 
.creature,  bearing  all  its  infirmities,  entering  into  all  its 
troubles,  and  in  the  meek  innocence  of  the  Lamb  of 
God,  living  a  life,  and  dying  a  death,  of  all  the  faf- 
■ferings  due  to  fin.  Hence  it  was,  that  when  this  Di- 
vine Pity  fufFered  its  own  life-giving  blood  to  be 
poured  on  the  g!xund,  all  outward  nature  made  full 
declaration  of  its  atoning  and  redeeming  power;  the 
flrength  of  the  earth  did  quake,  the  hardnefs  of  rocks 
was  forced  to  fplit,  and  long  covered  graves  to  give 
up  their  dead. 

Sing,  O  ye  heavens,  and  fliout  all  ye  lower  parts  of 
the  earth,  for  this  is  our  God  that  varies  not,  whofe 
fnTc  creating  Love  knows  no  change,  but  into  a  re- 
deeming pity  towards  ail  his  fallen  creatures. 


t2o  law's  address 

Look  now  at  warring  Chriftendovn,  what  fmallcft 
drop  of  pity  tov/ards  finners  is  to  be  found  in  it  ?    Or 
how  could  a  fpirit  all  hellilh,  more  fully  contrive  and 
hailen  their  deftruclion  ?  It  ftirs  up  and  kindles  every 
paSion   of  fallen  nature,  that  is   contrary  to  the  all 
humble,  all  meek,  all  loving,  all  forgiving,  all  faving 
Spirit  of  Chrift.     It  unites,  it  drives   and  compels 
narnelefs  numbers  of  unconverted  fiRners,  to  fall  mur- 
dering and  murdered  amongft  flafhes  of  fire,  with 
the  wrath  and  fwiftnefs  of  lightning,  into  a  fire  infi- 
nitely worfe  than  that  in  which  they  died.    O  fad  fub- 
jcct  for  thankfgiviRg   days,    whether   in   Popifli   or 
Proteftant  c!»urches  !    For  if  there  is  a  joy  of  all  the 
angels  in  heaven,  for  one  finner  that  repenteth,  what 
a  joy  mull  there  be  in  hell,  over  fuch  multitudes  of 
fainers  net  fuffered  to  repent?    And  if  they  who  have 
converted  many  to  righteoufnefs,  fnall  fiiine  as  ftars 
in  the  firmament  forever,  what  chorazins  woe  may 
they  not  juftly  fear,  whcfe  proud  wrath,  and    vain 
^lory,  have  robbed  fuch  numberlefs   troops  of  poor 
wretches,  of  all  time  and  place  of  knowing  what  right- 
eoufnefs they  w^anted,  for  the  falvation  of  their  im- 
mortal fouls. 

Here  my  pen  trembles  in  my  hand ;  but  when,  O 
when  will  one  chriftian  church,  people,  or  language, 
tremble  at  the  iliare  they  have  in  this  death  of  fin- 
ners I 

For  the  Glory  of  his  Majestifs  armSy  fald  once  a  Most 
Christian  king:  Now  if  at  that  time,  his  catholic 
church  had  called  a  folemn  affcmbly  to  unite  hearts 
and  voices  in  this  pious  prayer,  '  O  blefied  Jefus,  dear 
redeeming  Lamb  of  God,  who  cameit  down  from  hea- 
ven, to  fave  men's  lives,  and  not  to  deftroy  them,  go 
along,  we  humbly  pray  thee,  Vvith  our  bomb-veffels 
and  fire-fhips,  fuiier  not  our  thundering  cannon  to 
roar  in  vain,  but  let  thy  tender  hand  of  love  and  mer- 
cy, direft  their  balls  to  more  heads  and  hearts  of  thine 
cwn  redeemed  creaturee;  than  the  poor  Ikill  of  maa 


TO  THE  CLERGY.  121 

15  able  of  itfelf  to  do  :'  Had  not  fuch  prayers  had  more 
of  the  man  of  the  earth,  more  of  the  Son  of  Perditioa 
in  them,  than  the  Moll  Chrittian  King's  glorying  in 
his  arms  ? 

Again,  would  you  farther  fee  the  f^dl  of  the  univer- 
fal  church  from  being  led  by  the  Spirit  of  ChriO:,  to 
be  guided  by  the  Infpiration  of  the  great  fiery  Dra- 
gon, look  at  all  European  Chriftendom,  failing  round 
the  globe  with  fire  and  fword,  and  every  murdering 
art  of  war,  to  feize  the  pofiedions,  and  kill  the  inha- 
bitants of  both  the  Indies.  What  natural  right  of  man, 
what  fupernatural  virtue  which  Chrift  brought  downt 
from  heaven,  was  not  here  trodden  under  foot  ?  All 
that  you  ever  read  or  heard  of  Heathen  barbarity,  was 
here  outdone  by  Chriilian  conquerors.  And  to  this 
day,  what  wars  of  Chrillians  againft  Chriftians,  blend- 
ed with  fcalping  Heathens,  ftill  keep  ftaining  the 
earth  and  feas  with  human  blood,  for  a  miferable  fhare 
in  the  fpoils  of  a  plundered  Heathen  world  I  A  world 
v/hich  fhould  have  heard,  or  feen,  or  felt  nothing  from 
the  followers  of  Chrift,  but  a  divine  love^  that  had  for- 
ced them  from  diftanc  lands,  and  through  the  perils  of 
long  feas,  to  vifit  ftrangers  with  thofe  glad  tidings  o£ 
peace  and  falvation  to  all  the  world,  which  angels 
from  heaven,  and  (hepherds  on  earth,  proclaimed  at 
the  birth  of  Chrift. 

Here  now,  let  the  wifdom  of  this  world  be  as  wife 
as  ever  it  will,  and  from  its  learned  throne  condemn  alt 
tjiis  as  enthufiafm  ;  it  need  be  no  trouble  to  any  one, 
to  be  condemned  by  that  wifdom,  which  God  himfelf 
hath  condemned  as  fooliftmefs  with  him.  For  the 
v/ifdom  of  this  world  hath  all  the  contrariety  of  falva- 
tion wifdom,  that  the  fleih  hath  to  the  Spirit,  earth  to 
heaven,  or  damnation  to  falvation.  It  is  a  wifdom, 
whofe  fpirit  and  breath  keep  all  the  evil  that  is  in  fall- 
en man  alive,  and  which,  in  its  higheft  excellence,  has 
onlv  the  full  grown  nature  of  that  carnal  miud;  which 

L 


125  LAW'S  ADDRESS 

is  enmity  againfl  God.    It  is  a  wiidom  that  is  fenfual, 
and  devilifli,  that  hinders  man  from  knowing,  and  dy- 
ing all   thofe  deaths,  without  which  there  can  be  no 
new  life.    It  is  a  wifdom,  that  turns  all  falvation  truths 
into  empty,  learned  tales,  and  infVead  of  helping  the 
finnsr  to  confefs  his  fins,  and  feel  the  mifery  that  is 
bid  under  them,  helps  him  to  an  art  of  hiding,  nay  of 
defending  them.     For  that  which  the  lufts  and  the 
pafTions  do,  contrary  to  the  wifdom  from  above,  is 
proved  to  be  right  reason^  by  this  wifdom  from  be- 
low, whofe'  greatell  flcill  is  {hewn,  in  keeping  all  the 
pov/ers  and  paflions  of  the  natural  man  in  peace  and 
profperity  ;  and  fo   the  poor  blinded  fmner  lives  and 
<iies  in  a  total  ignorance  of  all  that  light,  blefling  and 
fcilvation,  which  could  only  be  by  a  broken  and  con« 
trite  heart.     For  (N.  B.)  with  refpeft  to  confcience, 
this  is  the  chief  office  of  worldly  wifdom,  it  is  to  keep 
all  things  quiet  in  the  old  man,  that  v/hether  bufied  in 
things  fpiritual  or  temporal,  he  may  keep  up  the  lufts 
of  the  fleih,  the  lull  of  the  eye,  and  the  pride  of  life, 
without  any  dillurbance  from  religious  phantoms,  and 
dreams  of  myftic  idiots^  who  for  want  of  fober  fenfe^ 
:^nd  found  learning,  think  that  Chrift  really  meant  what 
he  faid  in  thefe  words,  ^  Except  a  man  be  born  again 
of  the  Spirit,   or  from  above,  he  cannot  enter  into  the 
kingdom  of  God,'  For  this  wifdom,  come  to  its  high» 
«ft  perfe6lion,  is  a  claiTic,  moral  painter,  v/hich,   tho' 
It  cannot  alter  the  nature,  yet  can  change  the   colors 
of  every  thing ;  it  can  give  to  the  moft  heavenly  vir- 
tue fuch  an  outward  form  and  color,  as  will  force  the 
^loutell:  of  aged  and  learned  m^^n  to  run  away  from  it; 
r.nd  to  a  vice  of  the  greateft  deformity,  it  can  pencil 
fuch  charming  features,  as  will  make  every  child  of 
this  w^orld  wiQi  to  live  and  die  with  it.     Its  next  per- 
jfe6tion  is  that  of  a  flattering  orator,  who  hath  praife 
and  difpraife  at  his  ow^n  free  difpofal ;  for  as  they  are 
pll  -of  his  own  making,  fo  he  can  difpofe  them  on 
\^hoai3  ^nd  on  w^hat  he  will  j  not  only  as  outward,  in- 


TO  THE  CLERGY.  123 

tel'efting  Gccafions  call  for  them,  but  alfo  as  the  in- 
ward neceffities,  the  ups  and  downs  of  his  own  poor 
felf  want  them.  For  felf,  however  willing  to  be  al- 
ways ftrong,  has  its  Weak  hours,  and  w^ould  be  ever 
tottering,  unlefs  this  elbow-orator  kept  him  every  day 
(though  perhaps  not  every  night)  free  from  the  dif-^ 
turblng  whilpers  of  a  feed  of  God  in  his  foul.  Now 
join  (if  you  pieafe)  learning  and  religion  to  a£l  in  fel« 
lowihip  with  this  worldly  wifdom,  and  make  their  befk 
ot  it,  and  then  you  will  have  a  depravity  of  craft  and 
fubtilty,  as  high  as  fleih  and  blood  can  carry  it,  which 
will  bring  forth  a  glittering  Pharifee,  with  a  hardnefs 
of  heart  greater  than  that  of  the  finner  Publican. 

Demas,  faith  St.  Paul,  hath  forfaken  me,  having 
loved  this  prefent  world.  Here  you  fee  all  the  good 
and  blefTmg  that  is  infeparable  from  the  wifdom  of  this 
world j  it  always  does  the  fame  thing,  and  has  the 
fame  effeft,  wherever  it  is  ;  it  will  do  to  high  and  low, 
learned  or  unlearned^  clergy  or  laiety,  that  fame  una- 
voidably which  it  did  to  Demas;  it  will  make  them 
forfake  Chrift,  turn  their  backs  on  every  grace  and 
virtue  of  his  Holy  Spirit,  as  certainly  as  the  love  of 
the  world  made  Demas  to  forfake  Paul. 

This  wifdom  hath  afked  me,  how  it  is  pdffible  for 
Chriftian  kingdoms,  in  the  neighborhood  of  one  ano- 
ther, to  preferve  themfelves,  unlefs  the  ftrength  and 
Aveapons  of  war  are  every  one's  defence  againft  fuch 
invafions,  incroachments  and  robberies,  as  would  oth. 
erwife  be  the  fate  of  Chriftian  kingdoms  from  one 
another. 

This  queftion  is  fo  far  from  needing  to  be  anfwered 
by  me,  that  it  is  wholly  on  my  fide  ;  it  confefies  all, 
and  proves  all  that  I  have  faid  of  the  fallen  ftate  of 
Chriftendom,  to  be  ftriftiv  true.  For  if  this  is  the 
governing  fpirit  of  ChriPiian  kingdoms,  that  no  one  of 
them  can  fubfift  in  fafety  from  its  neighboring  Chrift- 
ian kingdoms,  but  by  us  weapons  of  war,  arc  not  all 
Chriftian  kingdoms  equally  in  the  fame  unchriftian 


124  LAW'S  ADDRESS 

ftate^  as  two  neighboritig  bloody  knaves,  who  cannot 
be  fafe  from  one  another,  but  as  each  others  murJer- 
ing.arms  preferve  and  prote6l  them  ?  This  plea  there- 
fore for  Chriftendom's  wars,  proves  nothing  elfe  but 
the  want  of  Chrlllianity  all  over  the  chriftian  world, 
and  ftands  upon  no  better  a  foundation  of  righteouf- 
nefs  and  goodnefs,  than  when  one  murdering  knave 
iills  another  that  would  have  killed  him. 

But  to  know  whether  Chriftianity  wants  or  admits 
of  war,  Chrlllianity  is  to  be  confidered  as  in  its  right 
Itate.  Now  the  true  llate  of  the  v/orld  turned  Chnft- 
ian,  is  thus  defcribed  by  the  gofpel-prophet,  who 
lliewed  what  a  change  it  was  to  make  in  the  fallen  flatc 
of  the  v/orld.  '  It  ihall  come  to  pafs,  faiih  he,  in  the 
laft  days,  that  is,  in  the  da}s  of  Chriilendom,  that  the 
mountain  of  the  Lord's  houfe  (his  Chriftian  kingdom) 
Ihall  be  eflabliihed  in  the  top  of  the  mountains,  and  all 
nations  fliall  flow  into  it ;  and  many  people  iliall  fay, 
let  us  go  up  to  the  Mountain  of  the  Lord's  Houfe,  and 
he  will  teach  of  his  ways,  and  we  will  walk  in  his 
paths.' 

Now  what  foUov/s  from  this  going  up  of  the  nations 
to  the  Mountain  of  the  Lord's  Hcuie,  from  his  teach- 
ing them  of  his  ways,  and  their  v/alking  in  his  paths  ? 
The  holy  prophet  exprefsly  tells  you  in  hi^  following 
words — 'They  fhall  beat  their  fwords  into  plough- 
Ihares,  arid  their  fpears  into  prunlng-hooks  :  Nation 
fnall  not  lift  up  its  fwcrd  againll  nation  (N,  B.)  neither 
Hiall  they  learn  war  any  more.'  This  is  the  prophet's 
true  Chriftendom,  with  one  and  the  fame  effential  di- 
vine maik  fet  upon  it,  as' when  the  Lamb  of  God  faid, 
*  By  this  fnall  all  men  know  that  ye  are  ray  difciples, 
if  ye  love  one  another  as  I  have  loved  you.'  Chrift's 
kingdom  of  God  is  no  where  come,  but  where  the 
works  of  the  devil  are  deflroyed,  and  men  are  turned, 
from  the  power  of  Satan  unto  God.  God  is  only  an- 
other name  for  the  higheft  and  oply  good  ;  and  the 
higheft  and  only  good^  means  nothing  elfe  but  love 


TO  THE  CLERGY.  12^ 

with  all  Its  works.  Satan  is  only  another  name  for  the 
whole  and  all  of  evil ;  and  the  whole  of  evil  is  nothing 
elfe  but  its  v/hole  contrariety  to  love.  And  the  fum 
total  of  all  contrariety  to  love,  is  contained  in  pride, 
wrath,  f\rlfe,  felf,  envy,  hatred,  revenge,  mifchief, 
and  murder.  Look  at  ihefe,  with  all  their  fruits  that 
belong  to  them,  and  then  you  fee  all  the  princely  pow- 
er that  Satan  is  and  has  in  this  fallen  world. 

Would  you  fee  when  and  where  the  kingdoms  of 
this  fallen  world  are  become  a  kingdom  of  God,  the 
gofpel  prophet  tells  you,  that  it  is  then  and  there 
v/here  all  enmity  ceafeth.  '  The  wolf,  faith  he,  ihall 
dwell  with  the  lamb,  and  the  leopard  ihall  lie  down 
with  the  kid.  The  calf  and  the  young  lion  and  the 
fatung  together,  and  a  litde  child  faall  lead  them. 
The  cow  and  the  bear  inall  feed,  and  the  young  ones 
fliall  lie  down  together,  and  the  lion  Ihall  eat  iiraw 
like  the  ox.  The  fucking  child  ihall  play  on  the  hole 
of  the  afp,  and  the  weaned  child  (hall  put  his  hand  on 
the  cockatrice's  den.  For  (N.  B.)  they  fhall  not  hurt 
or  deftroy  in  all  my  holy  Mountain,'  that  is,  through 
all  holv  Chriftendom. 

See  here  a  kingdom  of  God  on  the  earth  ;  it  is  no- 
thing elfe  but  a  kingdom  cf  mere  love,  where  all  Hurt 
and  Deilroying  is  done  away,  and  every  work  of  en- 
mity changed  into  one  united  power  of  heavenly  love. 
But  obferve  again  and  again,  whence  this  comes  to 
pafs,  that  God's  kingdom  on  earth  is  and  can  be  no- 
thing elfe  but  the  pov/er  of  reigning  love  ;  the  prophet 
tells  you,  it  is  becaufe  in  the  day  of  his  kingdom,  '  the 
earth  fhall  be  full  of  the  knowledge  of  the  Lord,  as  the 
waters  cover  the  fea.'  Thereiore,  O  Chriftendom, 
thy  wars  are  thy  certain  proof,  that  thou  art  all  over 
as  full  of  an  ignorance  of  God,  as  the  waters  cover  the 
fea. 

As  to  the  prefent  fallen  ftate  of  univerfal  Chriften- 
dom, working  under  the  fpirit  and  power  of  the  great 
feery  Dragon,  it  is  not  my  intentioD,  in  any  thing  I 


125  LAW'S  ADDRESS 

am  here  upon,  to  fhew  how  any  part  of  it  can  fubfift, 
or  preferve  itfelf  from  being  dtrvoured  by  every  other 
part,  but  by  its  own  dragon  weapons. 

But  the  Chriftendom  which  I  mean,  that  neither 
wants  nor  allows  of  war,  is  only  that  where  Chrift  is 
king,  and  his  Holy  Spirit  the  only  governor  of  the 
wills,  aifedlions  and  defigns  of  all  that  belong  to  it. 
It  is  my  complaint  againti,  and  charge  upon  all  the 
nations  of  Chriftendom,  that  this  neceffity  of  murder- 
ing arms  is  the  dragon's  monfter,  -that  is  equally 
brought  forth  by  all  and  every  part  of  fallen  Chriilen* 
dom  ;  and  that  therefore  all  and  every  part,  as  well 
Popilh  as  Proteftant,  are  at  one  and  the  fame  diftance 
from  the  Spirit  of  their  Lord  and  Savior  the  La^mb 
of  God,  and  therefore  all  want  one  and  the  fame  en* 
tire  reformation. 

In  thefe  lall  ages  of  fallen  Chriftendom,  many  re- 
formations have  taken  place  ;  but  alas !  truth  muft  be 
forced  to  fay,  that  they  have  been,  in  all  their  vari- 
ety, little  better  than  fo  many  runaway  births  of  one 
and  the  fame  mother,  fo  many  lefler  Babels  come  out 
of  Babylon  the  great.  For  amongft  all  the  reform-* 
ers,  the  only  one  true  reformation  hath  never  been 
thought  of.  A  change  of  place,  of  governors,  of  opin- 
ions, together  with  new  formed  outwiird  models,  ia 
all  the  reformation  that  has  yet  been  attempted. 

The  wifdom  of  this  world,  with  its  worldly  fpirit^ 
was  the  only  thing  that  had  overcome  the  church,  and 
had  carried  it  into  captivity.  For  in  captivity  it  cer- 
tainly is,  as  foon  as  it  is  turned  into  a  kingdom  of  this 
world  ;  and  a  kingdom  of  this  world  it  certainly  is,  as 
foon  as  worldly  wifdom  has  its  power  in  it.  Not  a 
falfe  do6trine,  not  a  bad  difciple,  not  an  ufurped  pow- 
er, or  corrupt  pra6lice  ever  has  prevailed,  or  does 
prevail  in  the  church,  but  has  had  its  whole  birth  and 
growth  from  worldly  wifdom. 

This  wifdom  was  the  great  evil  root,  at  which  the 
reforming  axe  fhould  have  been  laid,  and  muft  be  laid^ 


TO  THE  CLERGY.  i2r 

before  the  church  can  be  again  that  virgin  fpoufe  of 
Chrift,  which  it  was  at  the  beginning.  '  If  any  man, 
faith  St.  Paul,  will  be  wife,  let  him  beconrie  a  fool  ia 
this  world.'  This  admits  of  no  exception,  it  is  a  max- 
im as  univerfal  and  unalterable,  as  that  which  faith, 
*  If  any  man  will  follow  Chrilt,  let  him  deny  himfelf,* 
For  no  man  has  any  more  to  deny,  than  that  which 
the  wifdom  and  fpirit  of  this  world  are,  and  do  ia 
him.  For  all  that  is  in  the  world,  the  luftg  of  the 
flefh,  the  lull  of  the  eye,  and  the  pride  of  life,  are  the 
very  things  in  which  alone  the  wifdom  of  this  world 
lives  and  moves,  and  has  its  being.  It  can  be  no 
other,  can  rife  no  higher,  nor  be  any  better,  than  they 
are  and  do.  For  as  heavenly  wifdom  is  the  whole 
of  all  heavenly  goodnefs,  fo  earthly  Vt^ifdom  has  tha 
whole  evil  of  all  the  earthly  nature. 

St.  Paul  fpeaks  of  the  natural  man,  -that  cannot 
know  the  things  of  God,  but  to  whom  they  are  mere 
fooliflmefs.  This  natural  man,  is  only  another  name 
for  the  wifdom  of  this  world;  but  though  he  cannot 
know  the  things  that  be  of  God,  yet  he  can  know  their 
names,  and  learn  to  fpeak  that,  which  the  faints  of 
God  have  fpoken  about  them.  He  can  make  profeifionfi 
of  them,  be  eloquent  in  their  praife,  and  fet  them  forth 
in  fuch  a  dtfirable  view,  as  fliall  make  them  quite 
agreeable  to  the  children  of  worldly  wifdom.  This  is 
the  natural  man,  who  having  got  into  the  church,  and 
church  power,  has  turned  the  things  of  God  into  things 
of  this  world.  Had  this  man  been  kept  out  of  the 
church,  the  church  had  kept  its  ftril  purity  to  this  day; 
for  its  fallen  iUite  is  notbiiig  elfe,  but  its  fall  into  the 
hands  of  the  natural  man  oi  this  world.  And  when 
this  is  the  (L-fte  of  the  ch  irch,the  wifdom  of  this  world 
(which  ahvays  loves  its  ov/p)  y/ill  be  in  love  with  it, 
will  fpare  no  coil  to  m  iintain  it,  v/ill  make  laws,  fight 
battles  in  defence  of  it,  and  condemn  ev^ry  man  as 
b^X€ticalj  v^ho  darca  fp^ak  a  word  agj^ini^  the  glorious . 


123  LAW'S  ADDRESS 

image  of  a  church,  which  the  wifdom  of  this  world 
has  fet  up. 

This  is  the  great  Antichrift,  which  is  neither  better 
nor  worfe,  nor  any  thing  elfe,  but  the  fpirit  of  Satan 
working  againft  Chrift,  in  the  ftrengih  and  fubtilty  of 
earthly  wifdom. 

Jf  therefore,  you  take  any  thing  to  be  church  refor- 
mation, but  a  full  departure  from  the  wifdom  of  this 
world,  or  any  thing  to  be  your  entrance  into  a  falva- 
tion-church,  but  the  nature,  fpirit,  and  works  of  Chrift, 
become  living  in  you,  then,  whether  P.ipift  or  Protefl- 
ant,  reformatton  or  no  reformation,  all  will  be  jufl:  as 
much  good  to  you,  as  when  a  Sadducee  turns  Publican, 
or  from  a  Publican   becomes  a  Pharifee. — For   the 
church  of  Chrift,  as  it  is  the  door  of  falvatlon,  is  noth^ 
ing  elfe  but  Chrift  himfelf.     Chrift  in  us,  or  we  in  his 
church,  is  the  fame  thing.     When  that  is  alive,  wills 
and  works  in  you,  which  was  alive  in  Chrift,  then  yoii 
are  alive  in  his  church  ;   for  that  which  he  was,  that 
muft  they  be  who  are  his.     Without  this,  it  matters 
not  what  pale  you  are  in.     To  every  thing  but  the 
new  creature,  Chrift  faith,^  *I  know  you  not;'  and  to 
every  virtue,  that  worldly  wifdom  puts  op,  '  Get  thee 
behind  me  Satan,  for  thou  favoreft  not  the  things  that 
be  of  God.'    And  the  reafon  why  it  muft  be  thus,  why 
worldly  wifdom,   though   under  a  religious  form,  is, 
and  can  be  nothing  elfe,  hut  that  which  is  called  Satan 
or   Antichrift,  is   becaufe   all  that  we  are,  and  have 
from  this  world,  is  that  very  enmity  againft  God,  that 
whole  evil  which  feparates  us  from  him,  and  conftitutes 
all  that  death  and  damnation  that  belongs  to  our  falU 
en  ftate.     And  fo  fure  as  the  life  of  this  world  is  our 
reparation  from  God,  fo  fure  is  it  that  a  total  departure 
from  every  fubtilty  and  profperity  of  worldly  wifdom, 
is  abiolutely  neceffary  to  change  an  evil  fon  of  Adam 
I  ito  a  holy  Ton  of  God.     And  here  it  is  well  to  be  ob- 
f^rved,  that  the  church  of  Chrift  is  folely  for  this  end, 
to  n-iakc  us  holy  as  he  is  holy.'    But  nothing  can  d^ 


TO  THE  CLERGY.  129 

tills,  but  that  which  hath  full  power  to  change  a  finner 
into  a  faint.  And  he  who  has  not  found  that  power 
in  the  church,  may  be  affured,  that  he  is  not  a  true  fon 
of  that  church.  For  the  church  brings  forth  no  other 
births,  but  holy  children  of  God  ;  it  has  no  other  end, 
no  other  nature,  or  work,  but  that  of  changing  a  fmner 
into  a  faint.  But  this  can  only  be  done,  jull  as  the 
change  of  night  into  xlay  is  done,  or  as  the  darknefs  is 
quite  loft  in  the  light.  Something  as  contrary  to  the 
whole  nature  of  lin,  as  light  is  to  darknefs,  and  as 
powerful  over  it,  as  the  light  is  powerful  over  darknefs, 
can  alone  do  this.  Creeds,  canons,  articles  of  relig- 
ion, ftately  churches,  learned  priells,  finging,  preaching 
and  praying  in  the  beft  contrived  form  of  words,  caa 
no  more  raife  a  dead  finner  into  a  living  faint,  thaaa 
fine  fyftem  of  light  and  colors  can  change  the  night 
intoday.  For  (N.  B.)  that  which  cannot  help  you  to  all 
goodnefs,  cannot  help  you  to  any  goodnefs,  nor  can  that 
take  away  any  fin,  but  that  which  can  take  away  all  fin» 
On  this  ground  it  is,  diat  the  apoftle  faid,  '  circum- 
cifion  is  nothing,  and  uncircumcifion  is  nothing ;'  and 
on  the  fame  ground  it  mud  be  faid,  that  Popery  is  no- 
thing, and  Proteftantifm  is  nothing,  becaufe  all  is  no- 
thing, as  to  falvation,  but  a  finner  changed  into  a  faint, 
or  the  apoftle's  new  creature.  Call  nothing  therefore 
your  holy.  Salvation-church,  but  that  which  taketh 
away  all  your  fins  :  the  whole  is  fully  told  us  in  thefe 
words,  '  To  as  many  as  believed,  to  them  he  gave 
power  to  become  fons  of  God.'  This  is  the  true  tak- 
ing away,  or  forgivenefs  of  fins  ;  not  a  ftrong  imagina- 
tion, or  brain  fancy,  that  on  fuch  an  hour,  on  fuch  a 
day,  or  in  fuch  a  place,  you  felt  and  knew  affuredly 
that  all  your  fins  were  forgiven  you :  by  fuch  a  forgiv- 
nefs  of  fins,  that  v/hich  made  you  a  finner  is  not  def- 
troyed,  but  you  will  have  every  day  the  fame  necefTity 
of  confeiTaig  yourfelf  a  miferable  finner,  as  you  had 
that  morning,  when  your  fins  were  not  forgiven  ygu 


^lao  LAW'S  ADDRESS 

till  the  Jifterncon.  The  true  forgivnefs  of  fins,  Is  only 
then,  when  that  v*^hich  finned  in  us  is  done  away,  or 
become  powerlcfs  in  us  ;  but  nothing  can  do  this,  but 
that  power  by  which  we  become  funs  of  God.  A  bhnd 
man  has  then  only  a  deliverance  from  his  blindnefs, 
when  he  is  put  in  full  pofiefTion  of  feeing  eyes ;  this 
is  the  only  doing  away  of  his  darknefs.  Jufl  fo,  and 
no  otherwife,  are  our  fins  forgiven  us,  or  done  away, 
when  the  power  by  which  we  become  fons  of  God,  or 
the  new  creature,  is  fo  given  to  us,  fo  poifefied  by  us, 
as  feeing  eyes  are  given  to,  and  poiTcffed  by  the  man, 
v/ho  before  that  was  ail  blindnefs.  And  as  our  old 
p*)an  can  only  then  he  faid  to  be  truly  put  off,  when  the 
new  man  in  Chriii:  is  raifed  to  life  in  his  ftead,  fo  our 
iins  are  only  then  truly  blotted  out,  or  done  awaj', 
Vv'hea  an  unfinning  n.^ture,  or  a  birth  of  God  that  fm- 
neth  not,  is  come  to  be  the  ruling  life  in  us. 

Many  are  the  marks  v/hich  the  learned  have  given 
us  of  the  true  church  ;  but  be  that  as  it  will,  no  man, 
^vhether  learned  or  unlearned,  can  have  any  m:ark  or 
proof  of  his  own  true  church-memberlliip,  but  his  be- 
ing dead  unto  all  fin,  and  alive  unto  all  righteoufnefs* 
^I'his  cannot  be  more  plainly  told  us,  than  in  thefe 
words  of  our  Lord,  '  He  that  committeth  fin,  is  the 
fervant  of  fin  ;  but  furely  that  fervant  of  fin  cannot  at 
the  fame  time  be  a  living  member  of  Chrift's  body, 
or  that  new  creature  who   dv/elleth   in   Chrift,  and 
Chrift  In  him.     To  fuppofe  a  man  born  again  from 
above,  yet  under  a  neceiTity  of  continuing  to  fin,  is 
as  abiiird  as  to  fuppofe,  that  the  true  Chriftian  is  only 
to  have  fo  m.uch  of  the  n?t\ire  of  ChrifL  born  in  him, 
as  is  ccnfiftent  with  as  real  a  power  of  Satan  fiill  dwel- 
ling in  him.    *■  If  the  Son,  faith  Chrift,  ihall  make  you 
free,  then  (hall  ye  be  free  indeed.'    What  is  this  but 
faying,  if  Chrift  be  come  to  life  in  you,  then  a  true 
freedom  from  all  heceffity  of  finning  is  given  to  you. 
Kow  if  this  is  hindered,  and  cannot  come  to  pafs  in 
As  faithful  fcllcyer  of  Chrill;  it  muft  be,  becr»uf« 


TO  THE  CLERGY.  131 

both  the  willing  and  working  of  Chrift  In  man,  is  too 
weak  to  overcome  that  which  the  devil  wiileth  and 
worketh  in  hinfi.  All  this  abfurdity,  and  even  b!af- 
phemy,  is  neceffarily  implied  in  that  common  do<Slrinc 
of  books  and  pulpits,  which  teaches,  that  the  ChriU- 
ian  can  never  have  done  finning  as  long  as  he  lives. 
Well  therefore  may  Chriftendom  deep  as  fecurely  as 
it  does,  uiidcr  the  power  of  hn,  without  any  thought, 
hope,  or  dtfire,  of  doing  God's  Vvill  on  earth  as  it  is 
done  ia  heaven  ;  v/ithout  any  concern  at  their  not  be- 
ing pure,  as  he  who  hath  called  them  is  pure,  or 
walking  as  he  walked. 

The  fcripture  knows  no  chriilians,  but  faints,  vrho 
in  all  things  acl  as  becometh  faints.  Bat  now  if  the 
fcripture  faint  did  not  mean  a  man  that  tfchewed  all 
evil,  and  v/as  holy  in  all  his  converfation,  fbiint  and  no 
faint  would  have  only  fuch  difference,  as  one  carnal 
man  will  always  have  irom  another.  Preachers  and 
writers  comfort  the  half  chriftians,  %viih  telling  them, 
that  God  requireth  not  a  perfeft,  hnlefs  obedience,  but 
accepteth  the  fmcerity  of  our  weak  endeavors  infkead 
of  it.  Here  if  ever,  the  blind  lead  the  blind.  For  St. 
Paul  comparing  the  v/ay  of  falvaticn  to  a  race,  faith, 
*  In  a  race  all  ran,  but  One  obtaineth  the  priz^^  ;  fo  rua 
that  ye  may  obtain.'  Novf  if  Paul  had  feeing  eyes, 
muft  not  they  be  blind  vv^ho  teach,  that  God  accepteth 
of  ail  that  run  in  the  religious  race,  and  requireth  not 
that  any  ihould  obtain  the  prize.  Kow  eafy  was  it  to 
fecj  that  the  fmcerity  of  our  weak  endeavors  was  quite 
a  different  tiatig  from  that,  vv-hich  alone  is  and  caa 
be  the  required  perfe61:ion  of  our  lives.  The  firft, 
God  accepteth,  that  is,  beartth  with.  But  v/hy,  or 
ho-v :  Not  becaufe  he  feeketh  or  requireth  no  more, 
bat  he  beareth  with  them,  becaufe,  though  at  a  great 
diilance  from,  they  are,  cr  may  be  making  tov/ards 
that  perfecllon,  or  new  creature,  which  he  abfolutely 
requires,  which  is  the  fulnefs  of  the  ftature  of  Chrift", 
and  is  that  which  Paul  fiaitb,  is  th^  one  th?»t  obtaiiieth 
the  pris;;. 


132  LAW'S  ADDRESS 

The  fame  which  St.  Paul  faith,  is  faid  by  Chrlft  in 
other  words,  '  Strive  to  enter  in  at  the  ftrait  gate.' — • 
Here  our  beft  endeavors  are  called  for,  and  therefore 
accepted  by  God,  and  yet  at  the  fame  time  he  addeth, 
*  that  many  fnall  flrive  to  enter  in,  but  fliall  not  be 
able.'  Why  fo,  whence  comes  ftiis  ?  It  is  becaufe 
Chrift  himfelf  is  the  one  door  into  life.  Here  the  dri- 
vers mentioned  by  Chrift,  and  thofe  which  Paul  calls 
Runners  in  a  race,  are  the  very  fame  perfons  ;  and 
Chrift  calling  himfelf  the  one  door  of  entrance,  is  the 
fame  thing  as  when  Paul  faith,  that  one  only  receiveth 
the  prize  ;  and  that  one,  which  alone  obtaineth  the 
prize,  or  that  entereth  through  the  right  door,  is  that 
nev/  creature  in  which  Chrift  is  truly  born.  For  whe- 
ther you  confider  things  natural  or  fupernatural,  noth- 
ing but  Chrift  in  us  can  be  our  hope  of  glory. 

The  pleader  for  imperfe6tion,  farther  fupports  him- 
felf by  faying,  no  man  in  the  world,  Chrift  excepted, 
Avas  ever  without  fm.  And  fo  fay  I  too  ;  and  with  the 
apoftle  I  alfo  add,  '  That  if  we  fay  we  have  not  fmned, 
we  make  him  a  liar.'  But  then  it  is  as  true  to  fay,  that 
we  make  him  a  liar,  if  we  deny  the  poflibility  of  our 
ever  being  freed  from  the  necelTity  of  finning.  For 
the  fame  word  of  God  faiih,  '  If  we  confefs  our  fms, 
he  is  faithful  and  juft  to  forgive  our  fms,  and  (N.  B.) 
to  cleanfe  us  from  all  unrighteoufnefs.' 

Bat  furely  he  that  is  left  under  a  nectfTity  of  finning, 
as  long  as  he  lives,  can  no  more  b^faid  to  be  cleanfed 
from  all  unrighteoufnefs,  than  a  man  who  muft  be  a 
cripple  to  his  dying  day,  'can  be  faid  to  be  cured  of  all 
his  lamenefs.  What  weaker  conclufion  can  well  be 
jnade,  than  to  infer,  that  becaufe  Chrift  was  the  only 
man,  that  was  born  and  lived  free  from  fm,  therefore 
no  man  on  earth  can  be  raifed  to  a  freedom  ffom  fm- 
liing;  no  better  than  concluding  that  becaufe  the  old 
man  is  every  one's  birth  from  Adam,  therefore  there 
can  be  no  fuch  thing  as  a  new  man,  created  unto  right- 
coufnefs;  through  Chrift  Jcfus,  liviKg  and  being  all  in 


TO  THE  CLERGY.  133 

Jill  in  him — no  better  fenfe  or  logic  than  to  fay^  that 
becaufe  cur  Redeemer  could  not  find  us  any  thing  elfe 
but  iinners,  therefore  he  muft  of  all  neceility  leave  us 
to  he  fniners.  Of  Chrift  it  only  can  ba  faid,  that  he  is 
in  himfelf  the  true  vine  ;  but  of  every  branch  that  is 
his,  and  groweth  in  him,  it  muft  be  as  truly  faid,  that 
the  life  and  fpirit  of  the  true  vine,  is  the  life  and  fpirit 
of  its  branches,  and  that  as  is  the  vine,  fo  are  its  bran- 
ches. And  here  let  it  be  well  noted,  that  if  the  branch 
hath  not  the  life  and  goodnefs  of  the  vine  in  it,  it  can 
only  be  becaufe  it  is  broken  off  from  the  vine,  and 
therefore  a  withered  branch  fit  for  the  fire.  But  if  the 
branches  abide  in  the  vine,  then  Chrift  faith  this  glo- 
rious thing  of  them,  '  Ye  fiiall  alk  vv4iat  ye  v/ill,  and 
it  fliall  be  done  unto  you.'  Tlie  very  fame  glorious 
thing,  which  he  had  before  faid  of  himfelf,  *  Father,  I 
thank  thee,  that  thou  haft  heard  me  (and  N.  B.)  I 
knew  that  thou  heareft  me  always.'  Now  fay  that  this 
new  creature,  who  is  in  fuch  union,  communion  andl 
power  with  God,  becaufe  Chrift  is  in  him,  and  he  in 
Chrift,  as  really  as  the  vine  is  in  the  branches,  and  the 
branches  in  the  vine,  fay  that  he  muft  be  a  fervant  of 
fin,  as  long  as  he  lives  in  this  world,  and  then  your 
abfurdity  will  be  as  great,  as  if  you  had  faid,  that 
Chrift  in  us  muft  partake  of  our  corruptidn. 

The  fober  divine,  who  abhors  the  pride  of  enthufi- 
afts,  for  the  fake  of  humility,  faith  of  himfelf  and  all 
inen,  we  are  poor,  blind,  imperfeft  creatures,  all  our 
natural  faculties  are  perverted,  corrupted,  and  out  of 
their  right  flate,  and  therefore  nothing  that  is  perfe6l 
can  come  from  ua,  or  be  done  by  us.  Truth  enough ! 
And  the  very  fame  truth,  as  when  the  apoftle  faith, 
*  The  natural  man  knov/eth  not  tl\e  things  that  Le  of 
God,  he  cannot  know  them,  they  are  foolifhnefs  to 
him.'  This  is  the  man  that  we  all  are  by  nature.  But 
what  fcripture  ever  fpoke  of,  or  required  any  perfeft 
works  from  this  mw^  any  more  thaa  it  requires  the 

M 


154  LAW'S  ADDRESS 

Ethiopian  to  change  his  Mn  ?  Or  what  an  inftru^led 
d'ivine  mufl;  he  be,  who  conriders  this  old  natural  man 
lis  the  chriHian,  and  therefore  rejtdts  chriftian  perfec- 
tion, becaufe  this  old  man  cannot  attain  to  it  ?  What 
greater  blindnefs  than  to  appeal  to  our  fallen  ftate,  as 
a  proof  of  a  weaknefs  and  corruption,  which  we  muft 
have  when  we  are  redeemed  from  it  ?  Is  this  any  wifer 
than  faying,  that  fm  and  corruption  mufl  be  there 
where    Chrift  is,  becaufe  it  is  there  where  he  is  not? 

Our  Lord  hath  faid  this  abfolute  truth,  that  unlefs 
T/e  be  born  again  from  above,  there  is  no  poflible' 
entrance  into  the  kingdom  of  God.  What  this  new 
birth  is  in  us,  and  what  we  get  by  it,  is  as  exprefsly 
told  us  by  his  beloved  apoPde,  faying,  '  That  which 
is  born  of  God  fmneth  not.'  This  is  as  true  and 
unalterable,  as  to  fay,  that  which  is  born  of  the  devil, 
can  do  nothing  elfe  but  add  fin  to  fm.  To  what  end 
do  we  pray,  tliat,  'this  day  may  v/e  fall  into  no  fin,' 
if  no  fuch  day  can  be  had  ?  But  if  fmning  can  be  made 
to  ceaie  in  us  for  one  day,  what  can  do  this  for  us, 
but  that  which  can  do  the  fame  to-morrow  ?  What 
benefit  in  praying  that  '  God's  will  may  be  done  on 
earth,  as  it  is  heaven,'  if  the  earth,  as  long  as  it  lafts, 
rnuft  have  as  many  finners  as  it  has  men  upon  it  ? 
How  vainly  does  the  church  pray  for  the  baptifed 
perfon,  '  That  he  may  have  power  and  flrength  to 
have  vi6\ory,  and  to  triumph  againft  the  devil,  the 
world,  and  the  fleih,'  if  this  vidlorious  triumph  can 
never  be  obtained  ?  If  notwithfianding  this  baptifm 
and  prayer,  he'  mull  continue  committing  fm,  and  fo 
be  a  fervant  of  fm  as  long  as  he  lives  ?  What  fenfe 
can  there  be,  in  making  a  communion  of  faints  to  be  an 
article  of  our  creed,  if  at -the  fame  time  we  are  to 
believe  that  chriftians,  as  long  as  they  live,  mufl  in 
fome  degree  or  other  follow,  and  be  led  by  the  lufls 
of  the  fiefh,  the  lull  of  the  eye,  and  the  pride  of  Hfe  ? 

Whence  now  comes  all  this  folly  of  do6trines  ?    It 
is  becaufe  the  church  is  no  ior^ger  thut  fpiritual  houfe 


TO  THE  CLERGY-  .  13*? 

of  God,  in  which  nothing  is  intended  and  fought  after* 
but  fpiritual  power  and  fpiii  aal  liie,  but  is  b>.coine  a 
mere  human  building,  nriade  up  of  worldly  power, 
worldly  learning,  and  worldly  profperity  in  gofpel  mat- 
ters. And  therefore  all  the  frailties,  folliLS  and  im- 
perfe6lions  of  human  nature,  mult  have  as  much  life 
in  the  church,  as  in  any  other  human  fociety.  And 
the  bed  fons  of  fuch  a  church,  mud  be  forced  to  plead 
fuch  imperfe6lions  in  the  members  of  it,  as  mull:  be, 
where  the  old  fallen  human  nature  is  ftill  alive.  And 
alive  it  there  muft  be,  and  its  life  defended,  where  the 
being  continually  moved  and. led  by  the  fpirit  of  God, 
is  reje(Sled  as  grofs  enlhufiafm.  For  nothing  but  a 
fall  birth,  and  continual  breathing  and  infpiration  of 
the  holy  Spirit  in  the  new  born  creature,  can  be  a  de- 
liverance from  a^l  that  which  is  earthly,  fenfual,  and 
deviliih  in  our  fallen  nature.  This  new  creature,  boni 
again  in  Chrift,  of  that  Eternal  Word  which  created 
all  things  in  heaven  and  on  earth,  is  both  the  Rock 
and  Church,  of  which  Chrift  faith,  '  The  gates  of  hell 
ihall  never  prevail  againft  it.'  For  prevail  they  will» 
and  mud  againft  every  thing  but  the  new  creature. — 
And  every  fallen  man,  be  he  where  he  will,  or  who  he 
will,  is  yjet  in  his  fallen  ftate,  and  his  whole  life  is  a 
mere  Egyptian  bondage,  and  Babylonian  captivity^ 
till  the  heavenly  church,  or  new  birth  from  above,  has 
taken  him  out  of  it. 

See  how  St.  Paul  fets  forth  the  falvation-church  a« 
being  nothing  clfe,  and  doing  nothing  elfe,  but  merely 
as  the  mother  of  this  new  birth.  '  Know  ye  not,  faith 
he,  that  fo  many  of  us  as  were  baptized  into  Jefus 
Chrift,  v/ere  baptized  into  his  death?  Therefore  we 
are  buried  v/ith  him  by  baptifm  into  death,  that  like 
as  Chrift  was  raifed  from  the  dead  by  the  glory  of  ths 
Father,  even  fo  we  alfo  fnould  walk  in  newnefs  of; 
life.'  Here  we  have  the  one  true  church  infallibly  de- 
fcribed,  and  yet  no  other  church  but  the  new  creature. 
He  goe^  Qn«*-^  For  if  we  have  been  plarited  together 


1!55  LAW'S  ADDRESS 

in  the  likenefs  of  his  death,  we  fliall  be  alfo  In  the 
likenefs   of  his   refurreftior..'     Therefore   to   be    in 
Ghrid,  or  in  his  tlmrch,  belongs  to  no  one,  but  be- 
caiife  the  old  man  is  put  off,  and  the  new  creature  rif- 
en  in  Chrift  is  put  en.    The  fame  thing  is  faid  again  in 
thef^  words  :   '  Knowing  this,  that  our  old  man  is  cru- 
cified with  him,  that  the  body  of  fin  might  he  deflroy- 
ed,  that  (N.  B.)  henceforth  we  fhould  not  ferve  fm  ;^ 
therelore  the  trtic  church  is  no  where  but  in  the   new 
creature,  that  henceforth  finneth  not,  nor  is  any  lon- 
ger a  fervant  to  fin.     Away  then  with  all  the  tedious 
volumes  of  church  unity,  church  power,  and  church 
falvation.     Ail;  neither  a  Council  of  Trent,  nor  a  Sj'^n- 
od  of  Dort,  nor  aif  Affembly  of  Divines,  for  a  defini- 
tion of  the  church.    Hie  apollle  has  given  you  not  a 
definition,  but  the  unchangeable  nature  of  it,  in  thefe 
words:  '  But  now  being  made  free  from  fin,  and  be- 
come fervants  to  God,  ye  have  your  fruit  unto  holi- 
nefsj  and  the  end  everlafiing  life.'    Therefore  to  be  in 
the  true  falvation  church,  and  to  be  in  Chrill  that  new 
creature  which  finneth  not,  is  (Irictly  the  fame  thing. 
What  now  is  become  of  this  true  church,  or  where 
nvdil  the  man  go,  who  would  fain  be  a  living  member 
of  it  ?    He  need  go  no  where,  becaufe  wherever  he  is, 
ihat  which  is  to  fave  him,  and  that  which  he  is  to  be 
foved  fiom,  is  always  with  him.     Self  is  all  the  evil 
that  he  hath,  and  God  is  all  the  goodnefs  that  he  ever 
can  have  ;  but  felf  is  ahvays  with  him,  and  God  is  al- 
ways with  him.     Death  to  felf,  is  his  only  entrance 
into  the  church  of  life,  and  nothing  but  God  can  give 
death  to  felf.     Self  is  an  inward  life,  and  God  is  an 
inward   fpirit   of  life  ;    therefore    nothing   kills  that 
which  muft  be  killed  in  us,  or  quickens  that  which 
mufl  come  to  life  in  us,  but  the  inward  vfork  of  God 
in  the  foul,  and  the  inward  work  of  the  foul  in  God* 
This  ts  that  myftic  religion,  which,  though  it  hath 
nothing  in  it  but  that  fame  fpirit,  that  fame  truth,  and 
ihat  faiue  life,  ^yhlgh  Always  was  and  always  muft  bp 


TO  THE  CLERGY.  l$r 

the  religion  of  all  God's  holy  angels  and  faints  ia 
heaven,  is  by  the  wildom  of  this  world  accounted  to 
be  madaefs.  As  wifely  done,  as  to  reckon  him  mad 
who  fays,  that  the  vanity  of  things  temporal  cannot  be, 
or  give  life  to  the  things  that  are  eternal ;  or  that  the 
circumcifxon  of  the  flelh  is  but  as  poor  a  thing  as  the 
whettmg  the  knife,  in  comparifon  of  that  inward,  myft 
tic  eircumcifion  of  the  heart,  which  can  only  be  done 
by  ^  that  word  of  God,  which  is  (harper  than  any  two-» 
edged  fword,  and  pierces  to  the  dividing  afunder  the 
foul  and  fpirit.'  Now  fancy  to  yourfelf  a  Rabbi-Doc- 
tor laughing  at  the  circumciiion  of  the  two-edged 
fword  of  God,  as  gofpel  madnefs,  and  then  you  fee 
that  very  fame  Chriilian  Orthodox}^  which  at  this 
day  condemns  the  inward  working  life  of  God  in  the 
foul  as  myflic  madnefs. 

Look  at  all  that  is  outward,  and  all  that  ye  then 
fee  has  no  more  of  falvation  in  it,  than  the  flars  and 
elements.  Look  at  all  the  good  works  you  can  think 
of,  they  have  no  goodnefs  for  you,  but  when  the  good 
Spirit  of  God  is  the  doer  of  them  in  you.  For  all 
the  outward  works  of  religion  may  be  done  by  the  na- 
tural man;  he  can  obferve  all  church  duties,  fcick 
clofe  to  doclrines,  and  put  on  the  femblance  of  every 
outward  virtue  ;  thus  high  he  can  go.  But  no  chrift- 
ian,  till  led  and  governed  by  the  Spirit  of  God,  can 
go  any  higher  than  this  feigned,  outward  formality 
of  this  natural  man  ;  to  which  he  can  add  nothing,  but 
bis  own  natural  flelhly  seal  in  the  defence  of  it.  For 
all  zeal  muft  be  of  this  kind,  till  it  is  the  zeal  of  that 
which  is  born  of  God,  and  calls  every  creature  only 
to  that  fame  new  birth  from  above.  *  My  Httle  chil- 
dren,  faith  St.  Paul,  of  whom  I  travail  again  in  birth, 
till  Chrift  be  formed  in  you.'  This  is  the  whole  labor 
pf  an  apoftle  to  the  end  of  the  world.  He  has  nothing 
to  preach  to  finners,  but  the  abfolute  neceffity,  the  true 
way,  and  the  certain  mearxs  of  being  born  again  from 
abDve.    But  if  dropping  this  one  thing  only  necellliryj 


1S3  LAW^s  ADDRESS 

and  only  available,  he  becomes  a  cJifputing  reformer 
about  words  and  opinions,  and  helps  Chriftians  to  be 
zealoufly  feparated  from  one  another,  for  the  fake  of 
being  faved  by  different  notions  of  fciith,  works,  JAifti- 
fication,  or  ele6lion,  &c.    he  has  forgot  his  errar.d, 
and  is  become  a  blind  leader  of  all  who  are  blind  enough 
to  follow  him.     For  all  that  is  called  faith,  works, 
juflification,  fan£lification,  or  eleftion,  are  only  fo  ma- 
ny different  expreffions  of  that  which  the  reftored  di- 
vine Ufe  is  and  does  in  us,  and  have  no  exigence  any 
where,  or  in  any  thing,  but  the  new  creature.  And  the 
reafon  why  every  thing  that  is,  or  can  be  good  in  us 
or  to  us,  in  nothing  elfe  but  this  divine  birth  from 
above,  is  becaufe  the  divine  nature  dead  in  Adam, 
was  his  entire  lofs  of  every  divine  virtue,   and  his 
whole  fall  under  the  power  of  this  world,  the  flefh  and 
the  devil  ;  and  therefore  the   divine  nature  brought 
again  to  life  in  man,  is  his  faith,  his  Iwpe,  his  prayer, 
his  \vorks,  his  juftification,  fanftlfication,  ele6iion  or 
falvation.     And  that  eleftion  which  fyftematical  doc- 
tors have  taken  out  of  its  place,  and  built  it  into  an 
abfolute.,  irreverfible  decree  of  God,  hath  no  other 
nature,  no  other  effe6l  or  power  of  falvation,  but  that 
v/hich  equally  belongs  to  our  faith,  hope,  prayer,  love 
of  God  and  love  of  our  neighbor  ;  and  juft  fo  far  as 
thefe  divine  virtues  are  in  us,  juft  fo  far  ar€  we  the 
ele6l  of  God,  which  means  nothing  elfe  but  the  belov- 
ed of  God  ;  and  nothing  makes  us  the  beloved  of  God, 
but  his  own  nrft  image  and  likenefs  rifmgup  again  in 
us.     Would  you  plainly  knov/  what  is  meant  by  be^ 
ing  elected  of  God,  the  fame  is  plainly  meant  as  when 
the  fcripture  faith,  God  '  heareth  thofe  who  call  up* 
on  him,'  or  that  he  can  only  be  found  by  thofe  who 
fcek  him  ;  fo  he  only  ele6leth  thofe  and  that  which 
ele6l  him.     Again,  'He  that  honoreth  me  him  will 
I  honor,'  faith  God.  '  He  that  Icveth  me,  faith  Chrift, 
fhall  be  loved  of  me  and  my  Father.'   This  is  the  myf- 
t^ry  of  QleftionXN.  B.)  as  it  relates  to  falvation.    At 


TO  THE  CLERGY.  139 

divers  times,  and  in  fundry  manners,  God  may  have, 
and  hath  had  his  chofen  veffels  for  particular  offices, 
meffages  and  appoinf?hents  ;  but  as  to  falvation  from 
our  fallen  ftate,  every  fon  of  Adam  is  a  chofen  veffel, 
and  this  as  certainly,  as  that  every  fon  of  Adam  has 
the  Seed  of  the  Woman,  the  incorruptible  Seed  of 
the  Word  born  along  with  him  ;  and  this  is  God's 
unchangeable,  vmiverfal  eleflion,  which  choofeth  of 
willeth  the  falvation  of  all  men.  •  For  the  ground  of 
all  union,  communion,  or  love  between  God  and  the 
creature,  lieth  wholly  in  the  divine  nature.  Th^t 
which  is  divine  in  man,  tends  towards- God,  eU6ts 
God  ;  and  God  only  and  folely  elects  his  own.  birth, 
nature  and  likenefs  in  man.  But  feeing  his  ownj^irth, 
a  iQtd  of  his  own  divine  nature  is  in  every  'man,  to 
fuppofe  God,  by  an  arbitrary  power,  willing  and  de- 
creeing its  eternal  happlnefs  in  fome,  and  willing  and 
decreeing  its  eternal  mifery  in  others,  is  a  blafphem- 
cus  abfurdity,  and  fuppofes  a  greater  injuftice  in  God, 
than  the  wickedeft  creatures  can  pofTibly  commit 
agninfl  one  another. 

But  truth,  to  the  eternal  praife  and  glory  of  God 
will  eternally  fay,  that  his  love  is  as  univerfal  and  un- 
changeable as  his  being  ;  that  his  mercy  over  all  hi^ 
works  can  no  morey^ceaie,  than  his  omnipotence  can 
begin  to  grow  weak,  God's  mark  of  an  univerfal 
falvation  fet  upon  all  mankind,  was  firft  given  in  thefe 
words,  ^The  Seed  of  the  Woman  ih?.i\  bruife  the  head 
of  the  Serpent.'  Therefore,  where  ever  the  Serpent 
is,  there  hi^  head  is  to  be  bruifed.  This  was  God's 
infallible  afTurance,  or  omnipotent  promife,  that  all 
that  died  in  Adam,  fliould  have  its  firll  birth  of  glory- 
again.  The  eternal  Son  of  God  came  into  the  world 
only  for  the  fake  of  this  new  birth,  to  give  Gcd  the 
glory  of  reftoring  it  to  all  the  dead  fens  of  fallen 
Adam.  All  the  myfleries  of  this  incarnate,  fufferirg, 
dying  Son  of  God,  all  the  price  that  he  paid  for  cur 
redemption,  all  the  walhings  that  we  have  from  hi3 


140  LAW^s  ADDRESS  , 

all  cleanfmg  blood  poured  out  for  us,  all  the  life  that 
we  receive  from  eating  his  fiefli  and  drinking  his 
blood,  have  their  inhnlte  value,  their  high  glory,  and 
amazing  greatnefs  in  this,  becaufe  nothing  Icfs  than 
thefe  fupernatural  myfteries  of  a  God-man,  could  raife 
that  new  creature  out  of  Adam's  death,  which  could 
be  again  a  living  temple,  and  deified  habitation  of  the 
Spirit  of  God. 

That  this  new  birth  of  the  fpirit,  or  the  divine  life 
in  man,  was  the  truth,  the  fubilance,  and  fole  end  of 
his  miraculous  myfleries,  is  plainly  told  us  bj  Chrift 
himfelf,  who  at  the  end  of  all  his  procefs  oh  earth, 
tells  his  difciples,  what  was  to  be  the  bleffed,  and  full 
effect  of  it,  namely,  that  the  Holy  Spirit,  the  Comfort- 
er (being  nov/ fuiiy  purchafed  for  them)  fliould  after 
his  afcenfion.  come  in  the  ftead  of  Chrifl  in  the  flefh; 
*If  I  go  not  away,  faith  he,  the  Comforter  will  not 
come,  but  if  I  go  away,  I  will  fend  him  unto  you,  and 
he  fiiall  guide  you  into  all  truth.'  Therefore  all  that 
Chrift  was,  did,  fuffered,  dying  in  the  flefli,  and  afcen- 
ding  into  heaven,  was  for  this  fole  end,  to  purchafe 
for  all  his  followers,  a  new  birth,  new  life,  and  new 
light,  in  and  by  the  Spirit  of  God  rel^ored  to  them, 
and  living  in  them,  as  their  fupport.  Comforter,  and 
guide  into  all  truth.  And  this  was  his,  '  Lo,  I  am 
With  you  aways,  even  unto  the  end  of  the  world.' 


FINIS. 


/  i 


m- 


,--.K- 


I 


